Of the principles and duties of natural religion two books / by the Right Reverend Father in God, John, late Lord Bishop of Chester ; to which is added, A sermon preached at his funerals, by William Lloyd ...
         Wilkins, John, 1614-1672.
      
       
         
           1675
        
      
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             Of the principles and duties of natural religion two books / by the Right Reverend Father in God, John, late Lord Bishop of Chester ; to which is added, A sermon preached at his funerals, by William Lloyd ...
             Wilkins, John, 1614-1672.
             Lloyd, William, 1627-1717. Sermon preached at the funeral of John, late Lord Bishop of Chester.
             Tillotson, John, 1630-1694.
          
           2 pts. ([23], 410, [4], 55 p.) : port.
           
             Printed by A. Maxwell for T. Basset, H. Brome, R. Chiswell ...,
             London :
             1675.
          
           
             Preface signed: J. Tillotson.
             "A sermon preached at the funeral of ... John, late Lord Bishop of Chester" has special t.p., separate paging, and is cataloged separately at reel 1705:14.
             Page 24 faded in the filmed copy. Pages 14-39 photographed from Newberry Library copy and inserted at the end.
             Reproduction of original in Rutgers University Library.
          
        
      
    
     
       
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           Wilkins, John, 1614-1672.
           Natural theology.
           Funeral sermons.
        
      
    
     
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               OF
               the
               Principles
               and
               Duties
               OF
               NATURAL
               RELIGION
               :
               
                 TWO
                 BOOKS
              
               .
            
             
               
                 By
                 the
                 Right
                 Reverend
                 Father
                 in
                 God
                 ,
              
               JOHN
               
                 late
                 Lord
                 Bishop
                 of
              
               CHESTER
               .
            
             
               To
               which
               is
               added
               ,
               A
               SERMON
               Preached
               at
               his
               Funerals
               ,
               by
               
                 WILLIAM
                 LLOYD
              
               ,
               D.
               D.
               Dean
               of
               BANGOR
               ,
               and
               Chaplain
               in
               Ordinary
               to
               His
               MAJESTY
               .
            
             
               LONDON
               ,
               Printed
               by
               
                 A.
                 Maxwell
              
               ,
               for
               
                 T.
                 Basset
                 ,
                 H.
                 Brome
                 ,
                 R.
                 Chiswell
                 ,
              
               at
               the
               George
               in
               Fleetstreet
               ,
               the
               Gun
               at
               the
               West-end
               of
               St.
               Pauls
               ,
               and
               the
               Rose
               and
               Crown
               in
               St.
               
                 Pauls
                 Church-Yard
              
               ,
               1675.
               
            
          
           
             
             
             
               THE
               PREFACE
               .
            
             
               THE
               ensuing
               Treatise
               is
               sufficiently
               recommended
               to
               the
               World
               by
               the
               Name
               of
               the
               Author
               ,
               and
               needs
               nothing
               else
               to
               make
               way
               for
               its
               entertainment
               .
               I
               shall
               only
               therefore
               give
               a
               short
               account
               of
               these
               Remains
               of
               that
               learned
               and
               excellent
               Person
               ,
               and
               of
               the
               particular
               design
               and
               intention
               of
               them
               .
            
             
               He
               was
               pleased
               by
               his
               
                 Last
                 Will
              
               to
               commit
               his
               Papers
               to
               my
               care
               ,
               and
               out
               of
               his
               great
               
               friendship
               ,
               and
               undeserved
               good
               opinion
               of
               me
               ,
               to
               leave
               it
               wholly
               to
               my
               disposal
               ,
               whether
               any
               ,
               or
               what
               part
               of
               them
               ,
               should
               be
               made
               publick
               .
               
                 This
                 Treatise
              
               ,
               I
               knew
               ,
               he
               always
               designed
               for
               that
               purpose
               ;
               and
               if
               God
               had
               been
               pleased
               to
               have
               granted
               him
               but
               a
               little
               longer
               life
               ,
               he
               would
               have
               published
               it
               himself
               :
               And
               therefore
               though
               a
               considerable
               part
               of
               it
               wanted
               his
               last
               hand
               ,
               yet
               neither
               could
               I
               be
               so
               injurious
               ,
               to
               deprive
               the
               world
               of
               it
               ,
               because
               it
               was
               less
               perfect
               than
               he
               intend
               ed
               it
               ;
               nor
               durst
               I
               be
               so
               bold
               ,
               to
               attempt
               to
               finish
               a
               Piece
               designed
               and
               carried
               on
               
               so
               far
               by
               so
               great
               a
               Master
               .
            
             
               The
               first
               
                 twelve
                 Chapters
              
               were
               written
               out
               for
               the
               Press
               ,
               in
               his
               life-time
               .
               The
               Remainder
               hath
               been
               gather'd
               and
               made
               up
               out
               of
               his
               Papers
               ,
               as
               well
               as
               the
               Materials
               left
               for
               that
               purpose
               ,
               and
               the
               skill
               of
               the
               Compiler
               would
               allow
               :
               So
               that
               it
               cannot
               be
               expected
               ,
               that
               the
               Work
               should
               be
               of
               equal
               strength
               and
               beauty
               in
               all
               the
               parts
               of
               it
               .
               However
               ,
               such
               as
               it
               is
               ,
               I
               hope
               it
               may
               prove
               of
               considerable
               use
               and
               benefit
               to
               the
               World
               ,
               and
               not
               altogether
               unworthy
               of
               its
               Author
               .
            
             
               The
               Design
               of
               it
               is
               threefold
               .
            
             
               First
               ,
               To
               establish
               the
               great
               
               Principles
               of
               Religion
               ,
               the
               
                 Being
                 of
                 God
              
               ,
               and
               a
               
                 Future
                 State
              
               ;
               by
               shewing
               how
               firm
               and
               solid
               a
               Foundation
               they
               have
               in
               the
               Nature
               and
               Reason
               of
               Mankind
               ;
               A
               work
               never
               more
               necessary
               than
               in
               this
               degenerate
               Age
               ,
               which
               hath
               been
               so
               miserably
               over-run
               with
               Scepticisme
               and
               Infidelity
               .
            
             
               Secondly
               ,
               To
               convince
               men
               of
               the
               natural
               and
               indispensable
               obligation
               of
               
                 Moral
                 Duties
              
               ;
               those
               I
               mean
               ,
               which
               are
               comprehended
               by
               our
               Saviour
               under
               the
               two
               general
               Heads
               of
               
                 the
                 Love
                 of
                 God
              
               and
               
                 of
                 our
                 Neighbour
              
               .
               For
               all
               the
               great
               Duties
               of
               Piety
               and
               Justice
               are
               written
               
               upon
               our
               hearts
               ,
               and
               every
               man
               feels
               a
               secret
               obligation
               to
               them
               in
               his
               own
               Conscience
               ,
               which
               checks
               and
               restrains
               him
               from
               doing
               contrary
               to
               them
               ,
               and
               gives
               him
               peace
               and
               satisfaction
               in
               the
               discharge
               of
               his
               duty
               ,
               or
               in
               case
               he
               offend
               against
               it
               fills
               him
               with
               guilt
               and
               terrour
               .
            
             
               And
               certainly
               it
               is
               a
               thing
               of
               very
               considerable
               use
               ,
               rightly
               to
               understand
               the
               natural
               obligation
               of
               Moral
               duties
               ,
               and
               how
               necessarily
               they
               flow
               from
               the
               consideration
               of
               God
               and
               of
               our selves
               .
               For
               it
               is
               a
               great
               mistake
               ,
               to
               think
               that
               the
               obligation
               of
               them
               doth
               solely
               
               depend
               upon
               the
               Revelation
               of
               Gods
               VVill
               made
               to
               us
               in
               the
               
                 Holy
                 Scriptures
              
               .
               It
               is
               plain
               that
               Mankind
               was
               always
               under
               a
               Law
               ,
               even
               before
               God
               had
               made
               any
               external
               and
               extraordinary
               Revelation
               ;
               else
               ,
               how
               shall
               God
               judge
               the
               World
               ?
               how
               shall
               they
               to
               whom
               the
               
                 Word
                 of
                 God
              
               never
               came
               be
               acquitted
               or
               condemned
               at
               the
               
                 Great
                 day
              
               ?
               For
               
                 where
                 there
                 is
                 no
                 Law
              
               ,
               there
               can
               neither
               be
               obedience
               nor
               transgression
               .
            
             
               It
               is
               indeed
               an
               unspeakable
               advantage
               which
               we
               who
               are
               Christians
               do
               enjoy
               ,
               both
               in
               respect
               of
               the
               more
               clear
               and
               certain
               
               knowledg
               of
               our
               duty
               in
               all
               the
               branches
               of
               it
               ,
               and
               likewise
               in
               regard
               of
               the
               powerful
               motives
               and
               assistance
               which
               our
               blessed
               Saviour
               in
               his
               Gospel
               offers
               to
               us
               ,
               to
               enable
               and
               encourage
               us
               to
               the
               discharge
               of
               our
               Duty
               :
               But
               yet
               it
               is
               nevertheless
               very
               useful
               for
               us
               to
               consider
               the
               primary
               and
               natural
               obligation
               to
               piety
               and
               virtue
               ,
               which
               we
               commonly
               call
               the
               
                 Law
                 of
                 Nature
              
               ;
               this
               being
               every
               whit
               as
               much
               the
               
                 Law
                 of
                 God
              
               ,
               as
               the
               Revelation
               of
               his
               VVill
               in
               his
               Word
               ;
               and
               consequently
               ,
               nothing
               contained
               in
               the
               
                 Word
                 of
                 God
              
               ,
               or
               in
               any
               pretended
               Revelation
               from
               Him
               ,
               
               can
               be
               interpreted
               to
               dissolve
               the
               obligation
               of
               moral
               duties
               plainly
               required
               by
               the
               Law
               of
               Nature
               .
               And
               if
               this
               one
               thing
               were
               but
               well
               consider'd
               ,
               it
               would
               be
               an
               effectual
               antidote
               against
               the
               pernicious
               Doctrines
               of
               the
               Antinomians
               ,
               and
               of
               all
               other
               Libertine-Enthusiasts
               whatsoever
               :
               Nothing
               being
               more
               incredible
               ,
               than
               that
               
                 Divine
                 Revelation
              
               should
               contradict
               the
               clear
               &
               unquestionable
               Dictates
               of
               
                 Natural
                 Light
              
               ;
               nor
               any
               thing
               more
               vain
               ,
               than
               to
               fancy
               that
               the
               
                 Grace
                 of
                 God
              
               does
               release
               men
               from
               the
               
                 Laws
                 of
                 Nature
              
               .
            
             
               This
               the
               Author
               of
               the
               following
               
               Discourses
               was
               very
               sensible
               of
               ,
               and
               wisely
               saw
               of
               what
               consequence
               it
               was
               to
               establish
               the
               Principles
               and
               Duties
               of
               Religion
               upon
               their
               true
               and
               natural
               foundation
               ;
               which
               is
               so
               far
               from
               being
               a
               prejudice
               to
               
                 Divine
                 Revelation
              
               ,
               that
               it
               prepares
               the
               way
               for
               it
               ,
               and
               gives
               it
               greater
               advantage
               and
               authority
               over
               the
               minds
               of
               men
               .
            
             
               Thirdly
               ,
               To
               perswade
               men
               to
               the
               practice
               of
               Religion
               ,
               and
               the
               vertues
               of
               a
               good
               life
               ,
               by
               shewing
               how
               natural
               and
               direct
               an
               influence
               they
               have
               not
               ,
               only
               upon
               our
               future
               blessedness
               in
               another
               VVorld
               ,
               but
               even
               upon
               the
               happiness
               and
               prosperity
               
               of
               this
               present
               Life
               .
               And
               surely
               nothing
               is
               more
               likely
               to
               prevail
               with
               wise
               and
               considerate
               men
               to
               become
               Religious
               ,
               than
               to
               be
               throughly
               convinced
               ,
               that
               Religion
               and
               Happiness
               ,
               our
               Duty
               and
               our
               Interest
               ,
               are
               really
               but
               one
               and
               the
               same
               thing
               considered
               under
               several
               notions
               .
            
             
               
                 J.
                 TILLOTSON
                 .
              
            
          
           
             
             
               THE
               Contents
               .
            
             
               
                 FIRST
                 BOOK
                 :
                 Of
                 the
                 Reasonableness
                 of
                 the
                 Principles
                 and
                 Duties
                 of
                 Natural
                 Religion
                 .
              
               
                 Chap.
                 I.
                 
              
               
                 
                   COncerning
                   the
                   several
                   kinds
                   of
                
                 Evidence
                 and
                 Assent
                 .
                 Pag.
                 1.
                 
              
               
                 Chap.
                 II.
                 
              
               
                 
                   Two
                   Schemes
                   of
                   Principles
                   ,
                   relating
                   to
                
                 Practical
                 
                   things
                   ,
                   whether
                
                 Natural
                 or
                 Moral
                 ;
                 
                   proposed
                   in
                   the
                   method
                   used
                   by
                   Mathematicians
                   ,
                   of
                
                 Postulata
                 ,
                 Definitions
                 and
                 Axioms
                 .
                 p.
                 12.
                 
              
               
                 
                 Chap.
                 III.
                 
              
               
                 Some
                 Propositions
                 
                   necessary
                   to
                   be
                   premised
                   for
                   the
                   removing
                   of
                   several
                   prejudices
                   in
                   debates
                   about
                   Religion
                   .
                
                 p.
                 22.
                 
              
               
                 Chap.
                 IV.
                 
              
               
                 
                   Concerning
                   the
                
                 Existence
                 of
                 a
                 Deity
                 ;
                 
                   and
                   the
                   Arguments
                   for
                   it
                
                 .
                 1.
                 
                 
                   Arg.
                   From
                   the
                
                 Universal
                 Consent
                 
                   and
                   agreement
                
                 of
                 Mankind
                 :
                 
                   And
                   the
                   Objections
                   against
                   it
                   answered
                   .
                
                 p.
                 36.
                 
              
               
                 Chap.
                 V.
                 
              
               
                 2.
                 
                 
                   Arg.
                   From
                   the
                
                 Original
                 
                   of
                   the
                
                 World.
                 p.
                 62.
                 
              
               
                 Chap.
                 VI.
                 
              
               
                 3.
                 
                 
                   Arg.
                   From
                   the
                   admirable
                   Contrivance
                   of
                   Natural
                   things
                   .
                
                 p.
                 78.
                 
              
               
                 Chap.
                 VII
                 .
              
               
                 4.
                 
                 
                   Arg.
                   From
                
                 Providence
                 ,
                 
                   and
                   the
                   Government
                   of
                   the
                   World.
                
                 p.
                 85.
                 
              
               
                 
                 Chap.
                 VIII
                 .
              
               
                 
                   Concerning
                   the
                
                 Excellencies
                 and
                 Perfections
                 
                   of
                   the
                   Divine
                   Nature
                   :
                   And
                   first
                   ,
                   of
                   those
                   which
                   are
                   commonly
                   called
                
                 Incommunicable
                 ;
                 namely
                 ,
                 Simplicity
                 ,
                 Unity
                 ,
                 
                   
                     
                       
                         Immutability
                         ,
                         Infiniteness
                         ,
                      
                       
                         Immensity
                         ,
                      
                    
                     
                       
                          
                      
                       
                         Eternity
                         .
                      
                    
                  
                
                 p.
                 100.
                 
              
               
                 Chap.
                 IX
                 .
              
               
                 
                   Of
                   the
                
                 Communicable
                 
                   perfections
                   of
                   God
                   :
                   And
                   first
                   of
                   those
                   which
                   relate
                   to
                   the
                
                 Divine
                 Understanding
                 ,
                 viz.
                 Knowledg
                 ,
                 Wisdom
                 ,
                 particular
                 Providence
                 .
                 p.
                 124.
                 
              
               
                 Chap.
                 X.
                 
              
               
                 
                   Of
                   the
                
                 Perfections
                 
                   relating
                   to
                   the
                
                 Divine
                 Will
                 ;
                 Goodness
                 ,
                 Justice
                 ,
                 Faithfulness
                 .
                 p.
                 135.
                 
              
               
                 Chap.
                 XI
                 .
              
               
                 
                   Of
                   the
                
                 Perfections
                 
                   belonging
                   to
                   the
                
                 Powers
                 and
                 faculties
                 of
                 Acting
                 ,
                 viz.
                 Power
                 ,
                 Dominion
                 ,
                 Distribution
                 of
                 future
                 Rewards
                 and
                 Punishments
                 .
                 p.
                 143.
                 
              
               
                 
                 Chap.
                 XII
                 .
              
               
                 
                   Concerning
                   the
                   Duties
                   of
                   Religion
                   naturally
                   flowing
                   from
                   the
                   consideration
                   of
                   the
                   Divine
                   Nature
                   and
                   Perfections
                   :
                   And
                   first
                   ,
                   of
                
                 Adoration
                 and
                 Worship
                 .
                 p.
                 176.
                 
              
               
                 Chap.
                 XIII
                 .
              
               
                 Of
                 Faith
                 
                   or
                   Affiance
                
                 .
                 p.
                 189.
                 
              
               
                 Chap.
                 XIV
                 .
              
               
                 Of
                 Love.
                 p.
                 200.
                 
              
               
                 Chap.
                 XV.
                 
              
               
                 Of
                 Reverence
                 
                   and
                   Fear
                
                 .
                 p.
                 216.
                 
              
               
                 Chap.
                 XVI
                 .
              
               
                 Of
                 Active
                 
                   Obedience
                   to
                   the
                   Laws
                   of
                   God.
                
                 p.
                 227.
                 
              
               
                 Chap.
                 XVII
                 .
              
               
                 Of
                 Passive
                 
                   Obedience
                   ;
                   or
                   Patience
                   and
                   submission
                   to
                   the
                   Will
                   of
                   God.
                
                 p.
                 239.
                 
              
            
             
               
               
                 SECOND
                 BOOK
                 .
                 
                   Of
                   the
                   Wisdom
                   of
                
                 Practising
                 
                   the
                   Duties
                   of
                   Natural
                   Religion
                
                 .
              
               
                 Chap.
                 I.
                 
              
               
                 
                   SHewing
                   in
                
                 general
                 ,
                 
                   how
                   Religion
                   conduces
                   to
                   our
                   happiness
                   .
                
                 p.
                 285.
                 
              
               
                 Chap.
                 II.
                 
              
               
                 
                   How
                   it
                   conduces
                   to
                   our
                   present
                   Happiness
                   in
                
                 this
                 world
                 :
                 
                   And
                   first
                   to
                   the
                   happiness
                   of
                   the
                
                 Outward-man
                 .
                 1.
                 
                 
                   In
                   respect
                   of
                
                 Health
                 .
                 p.
                 314.
                 
              
               
                 Chap.
                 III.
                 
              
               
                 
                   In
                   respect
                   of
                
                 Liberty
                 ,
                 Safety
                 ,
                 and
                 Quiet
                 .
                 p.
                 324.
                 
              
               
                 Chap.
                 IV.
                 
              
               
                 
                   In
                   respect
                   of
                   our
                   Estates
                   and
                   Possessions
                
                 ;
                 Riches
                 .
                 p.
                 330.
                 
              
               
                 
                 Chap.
                 V.
                 
              
               
                 
                   In
                   respect
                   of
                
                 Pleasure
                 ;
                 
                   or
                   the
                   chearful
                   enjoyment
                   of
                   outward
                   blessings
                   .
                
                 p.
                 344.
                 
              
               
                 Chap.
                 VI.
                 
              
               
                 
                   In
                   respect
                   of
                
                 Honour
                 
                   and
                   Reputation
                
                 .
                 p.
                 353.
                 
              
               
                 Chap.
                 VII
                 .
              
               
                 
                   How
                   Religion
                   conduces
                   to
                   the
                   Happiness
                   of
                   the
                
                 Inward-man
                 .
                 
                   As
                   it
                   tends
                   to
                   the
                
                 perfecting
                 and
                 regulating
                 of
                 our
                 Faculties
                 ;
                 
                   and
                   to
                   the
                
                 Peace
                 and
                 tranquility
                 of
                 our
                 minds
                 .
                 p.
                 372.
                 
              
               
                 Chap.
                 VIII
                 .
              
               
                 
                   How
                   Religion
                   conduces
                   to
                   our
                   Happiness
                   in
                   the
                
                 next
                 World.
                 p.
                 388.
                 
              
               
                 Chap.
                 IX
                 .
              
               
                 
                   The
                   conclusion
                   of
                   the
                   whole
                   ,
                   shewing
                   the
                   excellency
                   of
                   the
                
                 Christian
                 Religion
                 
                   and
                   the
                   advantages
                   of
                   it
                   ,
                   both
                   as
                   to
                   the
                
                 knowledg
                 and
                 practice
                 
                   of
                   our
                   Duty
                   ,
                   above
                   the
                   mere
                
                 Light
                 of
                 Nature
                 .
                 p.
                 394.
                 
              
            
          
        
         
           
             
             
               THE
               FIRST
               BOOK
               :
               Shewing
               The
               Reasonableness
               of
               the
               Principles
               and
               Duties
               of
               
                 Natural
                 Religion
              
               .
            
             
               
                 CHAP.
                 I.
                 
              
               
                 
                   
                     Concerning
                     the
                     several
                     kinds
                     of
                  
                   Evidence
                   and
                   Assent
                   .
                
              
               
                 I
                 Intend
                 ,
                 by
                 Gods
                 assistance
                 ,
                 in
                 this
                 First
                 Book
                 ,
                 to
                 treat
                 concerning
                 the
                 Reasonableness
                 and
                 the
                 Credibility
                 of
                 the
                 Principles
                 of
                 
                   Natural
                   Religion
                
                 ,
                 in
                 opposition
                 to
                 that
                 Humour
                 of
                 Scepticism
                 and
                 Infidelity
                 ,
                 which
                 hath
                 of
                 late
                 so
                 much
                 abounded
                 in
                 the
                 world
                 ,
                 not
                 only
                 amongst
                 sensual
                 men
                 of
                 the
                 vulgar
                 sort
                 ,
                 but
                 even
                 amongst
                 those
                 who
                 pretend
                 to
                 a
                 more
                 than
                 ordinary
                 measure
                 of
                 wit
                 and
                 learning
                 .
              
               
               
                 In
                 my
                 entrance
                 upon
                 this
                 work
                 ,
                 I
                 am
                 sensible
                 of
                 what
                 ill
                 consequence
                 it
                 may
                 be
                 ,
                 to
                 lay
                 the
                 stress
                 of
                 a
                 weighty
                 cause
                 upon
                 weak
                 or
                 obscure
                 Arguments
                 ,
                 which
                 instead
                 of
                 convincing
                 men
                 ,
                 will
                 rather
                 harden
                 and
                 confirm
                 them
                 in
                 their
                 Errors
                 .
              
               
                 And
                 therefore
                 I
                 cannot
                 but
                 think
                 my self
                 obliged
                 in
                 the
                 management
                 of
                 this
                 Argument
                 ,
                 to
                 use
                 my
                 utmost
                 caution
                 and
                 endeavour
                 ,
                 that
                 it
                 be
                 done
                 with
                 so
                 much
                 strength
                 and
                 perspicuity
                 ,
                 as
                 may
                 be
                 sufficient
                 to
                 convince
                 any
                 man
                 ,
                 who
                 hath
                 but
                 an
                 
                   ordinary
                   capacity
                
                 ,
                 and
                 an
                 
                   honest
                   mind
                
                 ;
                 which
                 are
                 no
                 other
                 qualifications
                 than
                 what
                 are
                 required
                 to
                 the
                 institution
                 of
                 men
                 ,
                 in
                 all
                 kinds
                 of
                 Arts
                 and
                 Sciences
                 whatsoever
                 .
              
               
                 In
                 order
                 to
                 this
                 ,
                 I
                 judg
                 it
                 expedient
                 to
                 premise
                 something
                 concerning
                 the
                 several
                 kinds
                 and
                 degrees
                 of
                 Evidence
                 and
                 Assent
                 ,
                 and
                 to
                 lay
                 down
                 some
                 common
                 principles
                 ,
                 which
                 may
                 serve
                 as
                 a
                 foundation
                 to
                 the
                 following
                 Discourse
                 .
              
               
                 The
                 several
                 ways
                 whereby
                 men
                 come
                 to
                 the
                 knowledg
                 or
                 belief
                 of
                 any
                 thing
                 without
                 immediate
                 Revelation
                 ,
                 are
                 either
                 by
                 such
                 
                   Evidence
                   of
                   things
                
                 as
                 is
                 more
                 
                   
                   
                     Simple
                     ,
                     relating
                     to
                     the
                     
                       
                         Senses
                         ,
                         
                           
                             Outward
                             .
                          
                           
                             Inward
                             .
                          
                        
                      
                       
                         Understanding
                         ,
                         arising
                         either
                         from
                         the
                         
                           
                             
                               Nature
                               of
                               the
                               things
                            
                             in
                             themselves
                             .
                          
                           
                             
                               Testimony
                               of
                               others
                            
                             concerning
                             them
                             .
                          
                        
                      
                    
                  
                   
                     Mixed
                     ,
                     relating
                     both
                     to
                     the
                     Senses
                     and
                     Understanding
                     .
                  
                
              
               
                 I.
                 By
                 Senses
                 I
                 mean
                 those
                 faculties
                 whereby
                 we
                 are
                 enabled
                 to
                 discern
                 and
                 know
                 such
                 particular
                 objects
                 as
                 are
                 present
                 .
                 These
                 are
                 either
              
               
                 1.
                 
                 Outward
                 ,
                 by
                 which
                 we
                 can
                 apprehend
                 external
                 objects
                 ,
                 as
                 when
                 we
                 see
                 ,
                 or
                 hear
                 ,
                 or
                 touch
                 any
                 thing
                 presented
                 to
                 us
                 .
              
               
                 2.
                 
                 Inward
                 ,
                 by
                 which
                 we
                 can
                 discern
                 internal
                 objects
                 ,
                 and
                 are
                 conscious
                 to
                 our selves
                 ,
                 or
                 sensible
                 both
                 of
                 the
                 impressions
                 that
                 are
                 made
                 upon
                 our
                 outward
                 senses
                 ,
                 and
                 of
                 the
                 inward
                 motions
                 of
                 our
                 minds
                 ;
                 namely
                 ,
                 our
                 apprehensions
                 ,
                 inclinations
                 ,
                 and
                 the
                 power
                 of
                 determining
                 our selves
                 ,
                 as
                 to
                 our
                 own
                 Actions
                 ;
                 and
                 by
                 which
                 we
                 can
                 at
                 any
                 time
                 be
                 assured
                 of
                 what
                 we
                 think
                 ,
                 or
                 what
                 we
                 desire
                 ,
                 or
                 purpose
                 .
              
               
               
                 II.
                 By
                 Understanding
                 ,
                 I
                 mean
                 that
                 faculty
                 whereby
                 we
                 are
                 enabled
                 to
                 apprehend
                 the
                 objects
                 of
                 Knowledg
                 ,
                 Generals
                 as
                 well
                 as
                 
                   Particulars
                   ,
                   Absent
                
                 things
                 as
                 well
                 as
                 Present
                 ;
                 and
                 to
                 judg
                 of
                 their
                 Truth
                 or
                 
                   Falshood
                   ,
                   Good
                
                 or
                 Evil.
                 
              
               
                 That
                 kind
                 of
                 Evidence
                 may
                 be
                 said
                 to
                 arise
                 from
                 the
                 
                   nature
                   of
                   things
                
                 ,
                 when
                 there
                 is
                 such
                 a
                 Congruity
                 or
                 Incongruity
                 betwixt
                 the
                 Terms
                 of
                 a
                 Proposition
                 ,
                 or
                 the
                 Deductions
                 of
                 one
                 Proposition
                 from
                 another
                 ,
                 as
                 doth
                 either
                 satisfie
                 the
                 mind
                 ,
                 or
                 else
                 leave
                 it
                 in
                 doubt
                 and
                 hesitation
                 about
                 them
                 .
              
               
                 That
                 kind
                 of
                 Evidence
                 is
                 said
                 to
                 arise
                 from
                 Testimony
                 ,
                 when
                 we
                 depend
                 upon
                 the
                 credit
                 and
                 relation
                 of
                 others
                 for
                 the
                 truth
                 or
                 falshood
                 of
                 any
                 thing
                 .
                 There
                 being
                 several
                 things
                 which
                 we
                 cannot
                 otherwise
                 know
                 ,
                 but
                 as
                 others
                 do
                 inform
                 us
                 of
                 them
                 .
                 As
                 namely
                 
                   matters
                   of
                   fact
                
                 ,
                 together
                 with
                 the
                 account
                 of
                 Persons
                 and
                 Places
                 at
                 a
                 distance
                 .
                 Which
                 kind
                 of
                 Evidence
                 will
                 be
                 more
                 or
                 less
                 clear
                 ,
                 according
                 to
                 the
                 authority
                 and
                 credit
                 of
                 the
                 Witness
                 .
              
               
                 Besides
                 these
                 ,
                 there
                 is
                 a
                 
                   mixed
                   kind
                   of
                   Evidence
                
                 relating
                 both
                 to
                 the
                 Senses
                 and
                 Understanding
                 ,
                 depending
                 upon
                 our
                 own
                 observation
                 and
                 repeated
                 trials
                 of
                 the
                 issues
                 
                 and
                 events
                 of
                 Actions
                 or
                 Things
                 ,
                 called
                 Experience
                 .
              
               
                 These
                 are
                 the
                 several
                 kinds
                 of
                 Evidence
                 ,
                 whereby
                 we
                 attain
                 to
                 the
                 knowledg
                 or
                 belief
                 of
                 things
                 .
              
               
                 The
                 kinds
                 of
                 Assent
                 proceeding
                 from
                 them
                 are
                 reducible
                 to
                 these
                 two
                 Heads
                 .
              
               
                 
                   I.
                   Knowledg
                   or
                   Certainty
                   ,
                   which
                   may
                   be
                   distinguished
                   into
                   three
                   kinds
                   ,
                   which
                   I
                   crave
                   leave
                   to
                   call
                   by
                   the
                   names
                   of
                   ,
                   
                     
                       Physical
                       .
                    
                     
                       Mathematical
                       .
                    
                     
                       Moral
                       .
                    
                  
                
                 
                   II.
                   Opinion
                   or
                   Probability
                   .
                
              
               
                 I.
                 That
                 kind
                 of
                 Assent
                 which
                 doth
                 arise
                 from
                 such
                 plain
                 and
                 clear
                 Evidence
                 ,
                 as
                 doth
                 not
                 admit
                 of
                 any
                 reasonable
                 cause
                 of
                 doubting
                 ,
                 is
                 called
                 Knowledg
                 or
                 Certainty
                 .
              
               
                 1.
                 
                 I
                 call
                 that
                 Physical
                 Certainty
                 which
                 doth
                 depend
                 upon
                 the
                 Evidence
                 of
                 sense
                 ,
                 which
                 is
                 the
                 first
                 and
                 
                   highest
                   kind
                   of
                   Evidence
                
                 ,
                 of
                 which
                 humane
                 nature
                 is
                 capable
                 .
              
               
                 Nothing
                 can
                 be
                 more
                 manifest
                 and
                 plain
                 to
                 me
                 ,
                 than
                 that
                 I
                 now
                 see
                 somewhat
                 which
                 hath
                 the
                 appearance
                 of
                 such
                 a
                 colour
                 or
                 figure
                 ,
                 than
                 that
                 I
                 have
                 in
                 my
                 
                 mind
                 such
                 a
                 thought
                 ,
                 desire
                 or
                 purpose
                 ,
                 and
                 do
                 feel
                 within
                 my self
                 a
                 certain
                 power
                 of
                 determining
                 my
                 own
                 actions
                 ,
                 which
                 is
                 called
                 Liberty
                 .
              
               
                 To
                 say
                 that
                 we
                 cannot
                 tell
                 whether
                 we
                 have
                 Liberty
                 because
                 we
                 do
                 not
                 understand
                 the
                 manner
                 of
                 Volition
                 ,
                 is
                 all
                 one
                 as
                 to
                 say
                 ,
                 That
                 we
                 cannot
                 tell
                 whether
                 we
                 see
                 or
                 hear
                 ,
                 because
                 we
                 do
                 not
                 understand
                 the
                 manner
                 of
                 sensation
                 .
              
               
                 He
                 that
                 would
                 go
                 about
                 to
                 confute
                 me
                 in
                 any
                 of
                 these
                 Apprehensions
                 ,
                 ought
                 to
                 bring
                 a
                 Medium
                 that
                 is
                 better
                 known
                 ,
                 and
                 to
                 derive
                 his
                 Argument
                 from
                 somewhat
                 that
                 is
                 more
                 evident
                 and
                 certain
                 than
                 these
                 things
                 are
                 ,
                 unless
                 he
                 can
                 think
                 to
                 overthrow
                 and
                 confute
                 that
                 which
                 is
                 more
                 plain
                 and
                 certain
                 ,
                 by
                 that
                 which
                 is
                 less
                 plain
                 and
                 certain
                 ,
                 which
                 is
                 all
                 one
                 ,
                 as
                 to
                 go
                 about
                 to
                 out-weigh
                 a
                 heavy
                 body
                 by
                 somewhat
                 that
                 is
                 lighter
                 ,
                 or
                 to
                 attempt
                 the
                 proving
                 of
                 ten
                 to
                 be
                 more
                 than
                 eleven
                 ,
                 than
                 which
                 nothing
                 can
                 be
                 more
                 absurd
                 .
              
               
                 2.
                 
                 I
                 call
                 that
                 Mathematical
                 Certainty
                 ,
                 which
                 doth
                 more
                 eminently
                 belong
                 to
                 Mathematical
                 things
                 ,
                 not
                 intending
                 hereby
                 to
                 exclude
                 such
                 other
                 matters
                 as
                 are
                 capable
                 of
                 the
                 like
                 certainty
                 ;
                 namely
                 ,
                 all
                 such
                 simple
                 abstracted
                 beings
                 ,
                 as
                 in
                 their
                 
                 own
                 natures
                 do
                 lie
                 so
                 open
                 ,
                 and
                 are
                 so
                 obvious
                 to
                 the
                 understanding
                 ,
                 that
                 every
                 man's
                 judgment
                 (
                 though
                 never
                 so
                 much
                 prejudiced
                 )
                 must
                 necessarily
                 assent
                 to
                 them
                 .
                 'T
                 is
                 not
                 possible
                 for
                 any
                 man
                 in
                 his
                 wits
                 ,
                 (
                 though
                 never
                 so
                 much
                 addicted
                 to
                 Paradoxes
                 )
                 to
                 believe
                 otherwise
                 ,
                 but
                 that
                 the
                 
                   whole
                   is
                   greater
                   than
                   the
                   part
                
                 ;
                 That
                 
                   contradictions
                   cannot
                   be
                   both
                   true
                
                 ;
                 That
                 
                   three
                   and
                   three
                   make
                   six
                
                 ;
                 That
                 
                   four
                   is
                   more
                   than
                   three
                
                 .
              
               
                 There
                 is
                 such
                 a
                 kind
                 of
                 Connexion
                 betwixt
                 the
                 Terms
                 of
                 some
                 Propositions
                 ,
                 and
                 some
                 Deductions
                 are
                 so
                 necessary
                 as
                 must
                 unavoidably
                 enforce
                 our
                 assent
                 .
                 There
                 being
                 an
                 evident
                 necessity
                 that
                 some
                 things
                 must
                 be
                 so
                 ,
                 or
                 not
                 so
                 ,
                 according
                 as
                 they
                 are
                 affirmed
                 or
                 denied
                 to
                 be
                 ,
                 and
                 that
                 supposing
                 our
                 faculties
                 to
                 be
                 true
                 ,
                 they
                 cannot
                 possibly
                 be
                 otherwise
                 ,
                 without
                 implying
                 a
                 Contradiction
                 .
              
               
                 3.
                 
                 I
                 call
                 that
                 Moral
                 Certainty
                 ,
                 which
                 hath
                 for
                 its
                 object
                 such
                 beings
                 as
                 are
                 
                   less
                   simple
                
                 ,
                 and
                 do
                 more
                 depend
                 upon
                 mixed
                 circumstances
                 .
                 Which
                 though
                 they
                 are
                 not
                 capable
                 of
                 the
                 same
                 kind
                 of
                 Evidence
                 with
                 the
                 former
                 ,
                 so
                 as
                 to
                 necessitate
                 every
                 man's
                 assent
                 ,
                 though
                 his
                 judgment
                 be
                 never
                 so
                 much
                 prejudiced
                 against
                 them
                 ;
                 yet
                 may
                 they
                 be
                 so
                 plain
                 ,
                 that
                 
                 every
                 man
                 whose
                 judgment
                 is
                 free
                 from
                 prejudice
                 will
                 consent
                 unto
                 them
                 .
                 And
                 though
                 there
                 be
                 no
                 natural
                 necessity
                 ,
                 that
                 such
                 things
                 must
                 be
                 so
                 ,
                 and
                 that
                 they
                 cannot
                 possibly
                 be
                 otherwise
                 ,
                 without
                 implying
                 a
                 Contradiction
                 ;
                 yet
                 may
                 they
                 be
                 so
                 certain
                 as
                 not
                 to
                 admit
                 of
                 any
                 reasonable
                 doubt
                 concerning
                 them
                 .
              
               
                 Under
                 each
                 of
                 these
                 Heads
                 there
                 are
                 several
                 Propositions
                 which
                 may
                 be
                 styled
                 Self-evident
                 and
                 
                   first
                   Principles
                
                 .
              
               
                 Self-evident
                 ,
                 because
                 they
                 are
                 of
                 themselves
                 so
                 plain
                 ,
                 as
                 not
                 to
                 be
                 capable
                 of
                 proof
                 from
                 any
                 thing
                 that
                 is
                 clearer
                 or
                 more
                 known
                 .
              
               
                 
                   First
                   Principles
                
                 ,
                 because
                 they
                 cannot
                 be
                 proved
                 
                   à
                   priori
                
                 ;
                 That
                 which
                 is
                 first
                 can
                 have
                 nothing
                 before
                 it
                 .
              
               
                 Only
                 they
                 may
                 receive
                 some
                 kind
                 of
                 Illustration
                 ,
                 by
                 Instances
                 ,
                 and
                 Circumstances
                 ,
                 and
                 by
                 such
                 Universal
                 effects
                 as
                 do
                 proceed
                 from
                 them
                 ;
                 and
                 from
                 the
                 monstrous
                 Absurdities
                 that
                 will
                 follow
                 upon
                 the
                 denial
                 of
                 them
                 .
              
               
                 Such
                 deductions
                 as
                 do
                 necessarily
                 flow
                 from
                 these
                 Principles
                 have
                 the
                 same
                 kind
                 of
                 Certainty
                 ,
                 whether
                 
                   Physical
                   ,
                   Mathematical
                
                 ,
                 or
                 Moral
                 ,
                 with
                 the
                 Principles
                 themselves
                 from
                 which
                 they
                 are
                 deduced
                 .
              
               
                 The
                 two
                 first
                 of
                 these
                 ,
                 namely
                 ,
                 Physical
                 
                 and
                 Mathematical
                 Certainty
                 may
                 be
                 styled
                 Infallible
                 ;
                 and
                 Moral
                 Certainty
                 may
                 properly
                 be
                 styled
                 Indubitable
                 .
              
               
                 By
                 
                   Infallible
                   Certainty
                
                 ,
                 I
                 do
                 not
                 mean
                 absolute
                 infallibility
                 ,
                 because
                 that
                 is
                 an
                 
                   Incommunicable
                   Attribute
                
                 .
                 And
                 it
                 were
                 no
                 less
                 than
                 a
                 blasphemous
                 arrogance
                 ,
                 for
                 any
                 man
                 to
                 pretend
                 to
                 such
                 a
                 perfect
                 unerring
                 judgment
                 on
                 which
                 the
                 divine
                 power
                 it self
                 could
                 not
                 impose
                 .
                 But
                 I
                 mean
                 a
                 
                   Conditional
                   infallibility
                
                 ,
                 that
                 which
                 supposes
                 our
                 faculties
                 to
                 be
                 true
                 ,
                 and
                 that
                 we
                 do
                 not
                 neglect
                 the
                 exerting
                 of
                 them
                 .
                 And
                 upon
                 such
                 a
                 supposition
                 there
                 is
                 a
                 necessity
                 that
                 some
                 things
                 must
                 be
                 so
                 as
                 we
                 apprehend
                 them
                 ,
                 and
                 that
                 they
                 cannot
                 possibly
                 be
                 otherwise
                 .
              
               
                 By
                 
                   indubitable
                   Certainty
                
                 ,
                 I
                 mean
                 that
                 which
                 doth
                 not
                 admit
                 of
                 any
                 reasonable
                 cause
                 of
                 doubting
                 ,
                 which
                 is
                 the
                 only
                 certainty
                 of
                 which
                 most
                 things
                 are
                 capable
                 ;
                 and
                 this
                 may
                 properly
                 be
                 ascribed
                 both
                 to
                 that
                 kind
                 of
                 evidence
                 arising
                 from
                 the
                 
                   Nature
                   of
                   things
                
                 ,
                 and
                 likewise
                 to
                 that
                 which
                 doth
                 arise
                 from
                 Testimony
                 ,
                 or
                 from
                 Experience
                 .
              
               
                 I
                 am
                 from
                 the
                 nature
                 of
                 the
                 things
                 themselves
                 Morally
                 certain
                 ,
                 and
                 cannot
                 make
                 any
                 doubt
                 of
                 it
                 ,
                 but
                 that
                 a
                 
                   mind
                   free
                   from
                   passion
                   and
                   prejudice
                   is
                   more
                   sit
                   
                   to
                   pass
                   a
                   true
                   judgment
                   ,
                   than
                   such
                   a
                   one
                   as
                   is
                   byassed
                   by
                   affections
                   and
                   interests
                   .
                
                 That
                 
                   there
                   are
                   such
                   things
                   as
                   Vertue
                   and
                   Vice.
                
                 That
                 
                   Mankind
                   is
                   naturally
                   designed
                   for
                   a
                   sociable
                   life
                   .
                
                 That
                 
                   it
                   is
                   most
                   agreeable
                   to
                   reason
                   and
                   the
                   common
                   interests
                   of
                   those
                   in
                   society
                   ,
                   that
                   they
                   should
                   be
                   true
                   to
                   their
                   Compacts
                   ,
                   that
                   they
                   should
                   not
                   hurt
                   an
                   innocent
                   person
                   ,
                
                 &c.
                 
              
               
                 And
                 as
                 for
                 the
                 evidence
                 from
                 Testimony
                 which
                 depends
                 upon
                 the
                 credit
                 and
                 authority
                 of
                 the
                 Witnesses
                 ,
                 these
                 may
                 be
                 so
                 qualified
                 as
                 to
                 their
                 ability
                 and
                 fidelity
                 ,
                 that
                 a
                 man
                 must
                 be
                 a
                 fantastical
                 incredulous
                 fool
                 to
                 make
                 any
                 doubt
                 of
                 them
                 .
                 And
                 by
                 this
                 it
                 is
                 that
                 I
                 am
                 sufficiently
                 assured
                 ,
                 That
                 there
                 was
                 such
                 a
                 person
                 as
                 Queen
                 Elizabeth
                 ;
                 That
                 there
                 is
                 such
                 a
                 place
                 as
                 Spain
                 .
              
               
                 And
                 so
                 for
                 the
                 evidence
                 of
                 Experience
                 ,
                 I
                 am
                 by
                 that
                 to
                 a
                 great
                 degree
                 assured
                 of
                 the
                 succession
                 of
                 Night
                 and
                 Day
                 ,
                 Winter
                 and
                 Summer
                 .
                 And
                 have
                 no
                 such
                 reason
                 to
                 doubt
                 ,
                 whether
                 the
                 house
                 wherein
                 now
                 I
                 am
                 ,
                 shall
                 this
                 next
                 minute
                 fall
                 upon
                 me
                 ,
                 or
                 the
                 earth
                 open
                 and
                 swallow
                 it
                 up
                 ,
                 as
                 to
                 be
                 in
                 continual
                 fear
                 of
                 such
                 accidents
                 .
              
               
                 II.
                 That
                 kind
                 of
                 Assent
                 which
                 doth
                 arise
                 from
                 such
                 evidence
                 as
                 is
                 less
                 plain
                 and
                 
                 clear
                 ,
                 is
                 called
                 Opinion
                 and
                 Probability
                 .
                 When
                 though
                 the
                 proofs
                 for
                 a
                 thing
                 may
                 preponderate
                 any
                 thing
                 to
                 be
                 said
                 against
                 it
                 ,
                 yet
                 they
                 are
                 not
                 so
                 weighty
                 and
                 perspicuous
                 as
                 to
                 exclude
                 all
                 reasonable
                 doubt
                 and
                 fear
                 of
                 the
                 contrary
                 .
              
               
                 And
                 this
                 doth
                 arise
                 from
                 a
                 more
                 imperfect
                 and
                 obscure
                 representation
                 and
                 conception
                 of
                 things
                 ,
                 either
                 by
                 our
                 Senses
                 or
                 Understandings
                 ,
                 by
                 Testimony
                 or
                 by
                 Experience
                 .
              
               
                 When
                 the
                 Evidence
                 on
                 each
                 side
                 doth
                 equiponderate
                 ,
                 this
                 doth
                 not
                 properly
                 beget
                 any
                 Assent
                 ,
                 but
                 rather
                 a
                 Hesitation
                 or
                 suspension
                 of
                 Assent
                 .
              
            
             
               
               
                 CHAP.
                 II.
                 
              
               
                 
                   Two
                   Schemes
                   
                     of
                     Principles
                     relating
                     to
                  
                   Practical
                   
                     things
                     ,
                     whether
                  
                   Natural
                   or
                   Moral
                   ,
                   
                     proposed
                     in
                     the
                     Method
                     used
                     by
                     Mathematicians
                     of
                  
                   Postulata
                   ,
                   Definitions
                   and
                   Axioms
                   .
                
              
               
                 HAving
                 premised
                 these
                 things
                 in
                 general
                 ,
                 concerning
                 several
                 kinds
                 of
                 
                 Evidences
                 and
                 Assents
                 :
                 I
                 shall
                 in
                 the
                 next
                 place
                 offer
                 some
                 particular
                 Schemes
                 of
                 Principles
                 ,
                 relating
                 to
                 Practical
                 things
                 ,
                 whether
                 Natural
                 or
                 Moral
                 ,
                 in
                 the
                 same
                 way
                 and
                 method
                 as
                 is
                 used
                 in
                 the
                 Mathematics
                 ,
                 consisting
                 of
                 
                   Postulata
                   ,
                   Definitions
                
                 and
                 Axioms
                 .
              
               
                 
                   A
                   Scheme
                   of
                   Natural
                   Principles
                   .
                
                 
                   
                     Every
                     thing
                     is
                     endowed
                     with
                     such
                     a
                     natural
                     Principle
                     ,
                     whereby
                     it
                     is
                     necessarily
                  
                   
                   
                     inclined
                     to
                     promote
                     its
                     own
                     preservation
                     and
                     well-being
                     .
                  
                
                 
                   
                     That
                     which
                     hath
                     in
                     it
                     a
                     fitness
                     to
                     promote
                     
                     this
                     end
                     is
                     called
                  
                   Good.
                   
                     And
                     on
                     the
                  
                   
                   
                     contrary
                     that
                     which
                     is
                     apt
                     to
                     hinder
                     it
                     is
                     called
                  
                   Evil.
                   
                     Amongst
                     which
                     there
                     are
                     several
                  
                   
                   degrees
                   ,
                   
                     according
                     as
                     things
                     have
                     more
                     or
                     less
                     fitness
                     to
                     promote
                     or
                     hinder
                     this
                     end
                     .
                  
                
                 
                   
                     The
                     lessening
                     or
                     escaping
                     of
                  
                   Evil
                   
                     is
                     to
                     be
                     reckoned
                     under
                     the
                     notion
                     of
                  
                   Good.
                   
                   
                
                 
                   
                     The
                     lessening
                     or
                     loss
                     of
                  
                   Good
                   
                     is
                     to
                     be
                     reckoned
                     under
                     the
                     notion
                     of
                  
                   Evil.
                   
                
                 
                   
                     That
                     which
                     is
                  
                   Good
                   
                     is
                     to
                     be
                     chosen
                     and
                  
                   
                   
                     prosecuted
                     ,
                     that
                     which
                     is
                  
                   Evil
                   
                     to
                     be
                     avoided
                  
                   .
                
                 
                   
                     The
                     greater
                     Good
                     is
                     to
                     be
                     preferred
                     before
                  
                   
                   
                     the
                     less
                     ,
                     and
                     the
                     lesser
                     Evil
                     to
                     be
                     endured
                     rather
                     than
                     the
                     greater
                     .
                  
                
                 
                   
                     Such
                     kinds
                     of
                     things
                     or
                     events
                     ,
                     whether
                  
                   
                   
                     Good
                     or
                     Evil
                     ,
                     as
                     will
                     certainly
                     come
                     to
                     pass
                     ,
                     may
                     fall
                     under
                     computation
                     ,
                     and
                     be
                     estimated
                     as
                     to
                     their
                     several
                     degrees
                     ,
                     as
                     well
                     as
                     things
                     present
                     .
                  
                   Because
                   when
                   such
                   a
                   space
                   of
                   time
                   is
                   elapsed
                   ,
                   that
                   which
                   is
                   now
                   future
                   ,
                   will
                   become
                   present
                   .
                   Which
                   is
                   the
                   ground
                   of
                   mens
                   dealing
                   for
                   Reversions
                   .
                
                 
                   
                     And
                     thus
                     likewise
                     is
                     it
                     for
                     such
                     things
                  
                   
                   
                     as
                     may
                     probably
                     come
                     to
                     pass
                  
                   ;
                   Though
                   this
                   probability
                   should
                   be
                   somewhat
                   remote
                   .
                   It
                   is
                   counted
                   a
                   valuable
                   thing
                   ,
                   and
                   may
                   be
                   estimated
                   at
                   a
                   certain
                   rate
                   ,
                   for
                   a
                   man
                   
                   to
                   be
                   one
                   amongst
                   four
                   or
                   five
                   equal
                   Competitors
                   for
                   a
                   place
                   ,
                   to
                   be
                   the
                   fourth
                   or
                   fifth
                   expectant
                   of
                   an
                   inheritance
                   ;
                   though
                   in
                   such
                   cases
                   there
                   be
                   the
                   odds
                   of
                   three
                   or
                   four
                   to
                   one
                   ,
                   yet
                   the
                   price
                   that
                   is
                   set
                   upon
                   this
                   ,
                   may
                   be
                   so
                   proportioned
                   ,
                   as
                   either
                   to
                   reduce
                   it
                   to
                   an
                   equality
                   ,
                   or
                   make
                   it
                   a
                   very
                   advantageous
                   bargain
                   .
                
                 
                   
                     A
                     present
                     Good
                     may
                     reasonably
                     be
                     parted
                  
                   
                   
                     with
                     ,
                     upon
                     a
                     probable
                     expectation
                     of
                     a
                     future
                     Good
                     which
                     is
                     more
                     excellent
                     .
                  
                   Which
                   is
                   the
                   case
                   of
                   Merchants
                   ,
                   who
                   have
                   large
                   estates
                   in
                   their
                   own
                   possession
                   ,
                   which
                   they
                   may
                   safely
                   keep
                   by
                   them
                   ;
                   and
                   yet
                   chuse
                   to
                   venture
                   them
                   upon
                   a
                   thousand
                   hazards
                   ,
                   out
                   of
                   an
                   apprehension
                   that
                   there
                   is
                   a
                   greater
                   probability
                   of
                   their
                   gaining
                   ,
                   than
                   of
                   their
                   losing
                   by
                   such
                   adventures
                   .
                
                 
                   And
                   this
                   would
                   be
                   much
                   more
                   reasonable
                   ,
                   if
                   besides
                   the
                   probability
                   of
                   gaining
                   by
                   these
                   adventures
                   ,
                   there
                   were
                   the
                   like
                   probability
                   of
                   their
                   being
                   utterly
                   undone
                   and
                   ruined
                   ,
                   if
                   they
                   should
                   neglect
                   or
                   refuse
                   to
                   venture
                   .
                
                 
                   The
                   greater
                   the
                   advantage
                   is
                   ,
                   the
                   more
                   reasonable
                   must
                   it
                   be
                   to
                   adventure
                   for
                   it
                   .
                   If
                   it
                   be
                   reasonable
                   for
                   a
                   man
                   to
                   run
                   the
                   venture
                   of
                   20
                   l.
                   for
                   the
                   
                   gain
                   of
                   a
                   hundred
                   pounds
                   ,
                   much
                   more
                   for
                   a
                   thousand
                   .
                
                 
                   The
                   reason
                   why
                   men
                   are
                   moved
                   to
                   believe
                   a
                   probability
                   of
                   gain
                   by
                   adventuring
                   their
                   stocks
                   into
                   such
                   Forraign
                   Countries
                   as
                   they
                   have
                   never
                   seen
                   ,
                   and
                   of
                   which
                   they
                   have
                   made
                   no
                   trial
                   ,
                   is
                   from
                   the
                   Testimony
                   of
                   other
                   Credible
                   persons
                   ,
                   who
                   profess
                   to
                   have
                   known
                   those
                   places
                   ,
                   and
                   the
                   advantages
                   of
                   traffick
                   thither
                   by
                   their
                   own
                   experience
                   .
                   And
                   this
                   is
                   generally
                   accounted
                   a
                   sufficient
                   argument
                   to
                   perswade
                   others
                   unto
                   the
                   like
                   trials
                   .
                
                 
                   The
                   reason
                   which
                   moved
                   men
                   to
                   adventure
                   for
                   the
                   first
                   discovery
                   of
                   unknown
                   Countries
                   ,
                   is
                   ,
                   because
                   they
                   had
                   fair
                   probabilities
                   to
                   perswade
                   them
                   ,
                   that
                   there
                   were
                   such
                   places
                   ,
                   which
                   would
                   probably
                   afford
                   very
                   gainful
                   Traffique
                   .
                
                 
                   And
                   upon
                   the
                   same
                   ground
                   ,
                   if
                   any
                   considerable
                   number
                   of
                   men
                   ,
                   such
                   whom
                   we
                   esteem
                   the
                   most
                   wise
                   and
                   the
                   most
                   honest
                   ,
                   should
                   assure
                   us
                   ,
                   that
                   they
                   did
                   firmly
                   believe
                   ,
                   (
                   though
                   they
                   did
                   not
                   know
                   it
                   by
                   experience
                   )
                   ,
                   that
                   there
                   was
                   such
                   an
                   undiscovered
                   Country
                   ,
                   to
                   which
                   if
                   men
                   would
                   make
                   any
                   ventures
                   ,
                   their
                   gains
                   would
                   be
                   a
                   thousand
                   times
                   more
                   than
                   could
                   be
                   expected
                   by
                   any
                   other
                   
                   way
                   of
                   Traffique
                   ;
                   and
                   that
                   upon
                   this
                   perswasion
                   .
                   they
                   themselves
                   did
                   resolve
                   to
                   venture
                   their
                   estates
                   ,
                   and
                   should
                   withal
                   offer
                   such
                   arguments
                   for
                   the
                   reasonableness
                   of
                   what
                   they
                   assert
                   ,
                   as
                   to
                   any
                   men
                   ,
                   whose
                   judgments
                   were
                   unprejudiced
                   ,
                   would
                   render
                   it
                   much
                   more
                   probable
                   than
                   the
                   contrary
                   :
                   In
                   this
                   case
                   ,
                   he
                   that
                   would
                   act
                   rationally
                   ,
                   according
                   to
                   such
                   rules
                   and
                   principles
                   as
                   all
                   mankind
                   do
                   observe
                   in
                   the
                   government
                   of
                   their
                   actions
                   ,
                   must
                   be
                   perswaded
                   to
                   do
                   the
                   like
                   ,
                   unless
                   he
                   would
                   be
                   counted
                   foolish
                   ,
                   and
                   one
                   that
                   did
                   affect
                   singularity
                   .
                
                 
                   
                     A
                     present
                     Evil
                     is
                     to
                     be
                     endured
                     ,
                     for
                  
                   
                   
                     the
                     avoiding
                     of
                     a
                     probable
                     future
                     Evil
                     ,
                     which
                     is
                     far
                     greater
                     .
                  
                   Which
                   is
                   the
                   reason
                   of
                   mens
                   undergoing
                   the
                   mischiefs
                   and
                   hardships
                   of
                   War
                   ,
                   the
                   charges
                   and
                   vexations
                   of
                   Law-suits
                   ,
                   the
                   trouble
                   of
                   Fasting
                   and
                   Physick
                   .
                   A
                   man
                   will
                   endure
                   the
                   pain
                   of
                   hunger
                   and
                   thirst
                   ,
                   and
                   refuse
                   such
                   meats
                   and
                   drinks
                   as
                   are
                   most
                   grateful
                   to
                   his
                   appetite
                   ,
                   if
                   he
                   be
                   perswaded
                   that
                   they
                   will
                   endanger
                   his
                   health
                   ,
                   especially
                   if
                   he
                   believe
                   that
                   they
                   are
                   poisoned
                   .
                   He
                   will
                   chuse
                   to
                   take
                   nauseous
                   offensive
                   Physick
                   ,
                   upon
                   a
                   probable
                   expectation
                   ,
                   that
                   he
                   may
                   thereby
                   prevent
                   
                   or
                   cure
                   a
                   dangerous
                   sickness
                   .
                
                 
                   
                     The
                     greater
                     the
                     Evil
                     is
                     ,
                     the
                     more
                     reason
                  
                   
                   
                     is
                     there
                     to
                     venture
                     the
                     loss
                     of
                     a
                     less
                     Good
                     ,
                     or
                     the
                     suffering
                     of
                     a
                     less
                     evil
                     ,
                     for
                     the
                     escaping
                     of
                     it
                     .
                  
                
              
               
                 
                   A
                   Scheme
                   of
                   Moral
                   Principles
                   .
                
                 
                   There
                   are
                   several
                   kinds
                   of
                   Creatures
                   
                   in
                   the
                   world
                   ,
                   and
                   several
                   degrees
                   of
                   dignity
                   amongst
                   them
                   ,
                   some
                   being
                   more
                   excellent
                   than
                   others
                   ,
                   Animate
                   more
                   than
                   
                     Inanimate
                     ,
                     Sensitives
                  
                   more
                   than
                   Vegetatives
                   ,
                   and
                   Men
                   more
                   than
                   Brutes
                   .
                   It
                   is
                   a
                   greater
                   preheminence
                   to
                   have
                   life
                   ,
                   than
                   to
                   be
                   without
                   it
                   ;
                   to
                   have
                   life
                   and
                   sense
                   ,
                   than
                   to
                   have
                   life
                   only
                   ;
                   to
                   have
                   
                     life
                     ,
                     sense
                  
                   ,
                   and
                   reason
                   ,
                   than
                   to
                   have
                   only
                   life
                   and
                   sense
                   .
                
                 
                   That
                   which
                   doth
                   constitute
                   any
                   thing
                   
                   in
                   its
                   being
                   ,
                   and
                   distinguish
                   it
                   from
                   all
                   other
                   things
                   ,
                   is
                   called
                   the
                   Form
                   or
                   Essence
                   of
                   such
                   a
                   thing
                   .
                
                 
                   That
                   state
                   or
                   condition
                   by
                   which
                   the
                   
                   nature
                   of
                   any
                   thing
                   is
                   advanced
                   to
                   the
                   utmost
                   perfection
                   of
                   which
                   it
                   is
                   capable
                   according
                   to
                   its
                   rank
                   and
                   kind
                   ,
                   is
                   called
                   the
                   
                     chief
                     end
                  
                   or
                   happiness
                   of
                   such
                   a
                   thing
                   .
                
                 
                   The
                   nature
                   of
                   Plants
                   doth
                   consist
                   in
                   
                   having
                   a
                   Vegetative
                   Soul
                   ,
                   by
                   which
                   they
                   receive
                   nourishment
                   and
                   growth
                   ,
                   and
                   are
                   enabled
                   to
                   multiply
                   their
                   kind
                   .
                
                 
                   The
                   utmost
                   perfection
                   which
                   this
                   kind
                   of
                   Being
                   is
                   capable
                   of
                   ,
                   is
                   to
                   grow
                   up
                   to
                   a
                   state
                   of
                   maturity
                   ,
                   to
                   continue
                   unto
                   its
                   natural
                   period
                   ,
                   and
                   to
                   propagate
                   its
                   kind
                   .
                
                 
                   The
                   nature
                   of
                   Brutes
                   (
                   besides
                   what
                   is
                   common
                   to
                   them
                   with
                   Plants
                   )
                   doth
                   consist
                   in
                   having
                   such
                   faculties
                   ,
                   whereby
                   they
                   are
                   capable
                   of
                   apprehending
                   external
                   objects
                   ,
                   and
                   of
                   receiving
                   pain
                   or
                   pleasure
                   from
                   them
                   .
                
                 
                   The
                   perfection
                   proper
                   to
                   these
                   doth
                   consist
                   in
                   sensitive
                   pleasures
                   ,
                   or
                   the
                   enjoying
                   of
                   such
                   things
                   as
                   are
                   grateful
                   to
                   their
                   appetites
                   and
                   senses
                   .
                
                 
                   The
                   nature
                   of
                   Man
                   (
                   besides
                   what
                   is
                   common
                   to
                   him
                   with
                   Plants
                   and
                   Brutes
                   )
                   doth
                   consist
                   in
                   that
                   faculty
                   of
                   Reason
                   ,
                   whereby
                   he
                   is
                   made
                   capable
                   of
                   Religion
                   ,
                   of
                   apprehending
                   a
                   Deity
                   ,
                   and
                   of
                   expecting
                   a
                   future
                   state
                   of
                   rewards
                   and
                   punishments
                   .
                   Which
                   are
                   capacities
                   common
                   to
                   all
                   mankind
                   ,
                   notwithstanding
                   the
                   utmost
                   endeavours
                   that
                   can
                   be
                   used
                   for
                   the
                   suppressing
                   of
                   them
                   ;
                   and
                   which
                   no
                   other
                   Creature
                   in
                   this
                   visible
                   world
                   ,
                   except
                   Man
                   ,
                   doth
                   partake
                   of
                   .
                
                 
                 
                   The
                   happiness
                   of
                   man
                   doth
                   consist
                   in
                   the
                   perfecting
                   of
                   this
                   faculty
                   ;
                   that
                   is
                   ,
                   in
                   such
                   a
                   state
                   or
                   condition
                   as
                   is
                   most
                   agreeable
                   to
                   reason
                   ,
                   and
                   as
                   may
                   entitle
                   him
                   to
                   the
                   Divine
                   favour
                   ,
                   and
                   afford
                   him
                   the
                   best
                   assurance
                   of
                   a
                   blessed
                   estate
                   after
                   this
                   life
                   .
                
                 
                   That
                   which
                   every
                   man
                   doth
                   and
                   must
                   propose
                   unto
                   himself
                   ,
                   is
                   the
                   being
                   in
                   as
                   good
                   a
                   condition
                   as
                   he
                   is
                   capable
                   of
                   ,
                   or
                   as
                   is
                   reasonable
                   for
                   him
                   to
                   expect
                   .
                   And
                   the
                   desire
                   of
                   this
                   is
                   not
                   properly
                   a
                   duty
                   or
                   a
                   
                     moral
                     vertue
                  
                   ,
                   about
                   which
                   men
                   have
                   a
                   liberty
                   of
                   Acting
                   ,
                   but
                   't
                   is
                   a
                   
                     natural
                     principle
                  
                   ,
                   like
                   the
                   descent
                   of
                   heavy
                   bodies
                   ,
                   it
                   flows
                   necessarily
                   from
                   the
                   very
                   frame
                   of
                   our
                   natures
                   ;
                   men
                   must
                   do
                   so
                   ,
                   nor
                   can
                   they
                   do
                   otherwise
                   .
                
                 
                   The
                   Customary
                   Actions
                   of
                   men
                   ,
                   considered
                   as
                   Voluntary
                   ,
                   and
                   as
                   
                     capable
                     of
                  
                   
                   Reward
                   or
                   Punishment
                   ,
                   are
                   styled
                   Moral
                   .
                
                 
                   As
                   that
                   which
                   hath
                   a
                   fitness
                   to
                   promote
                   the
                   Well-fare
                   of
                   man
                   considered
                   
                   as
                   a
                   Sensitive
                   Being
                   ,
                   is
                   styled
                   
                     Natural
                     Good
                  
                   ;
                   so
                   that
                   which
                   hath
                   a
                   fitness
                   to
                   promote
                   the
                   Well-fare
                   of
                   man
                   as
                   a
                   
                     Rational
                     voluntary
                     and
                     free
                     Agent
                  
                   ,
                   is
                   styled
                   
                     Moral
                     Good.
                  
                   And
                   the
                   contrary
                   to
                   it
                   
                     Moral
                     Evil.
                  
                   
                
                 
                 
                   That
                   which
                   is
                   morally
                   good
                   is
                   to
                   be
                   
                   desired
                   and
                   prosecuted
                   ,
                   that
                   which
                   is
                   evil
                   is
                   to
                   be
                   avoided
                   .
                
                 
                   The
                   greater
                   congruity
                   or
                   incongruity
                   
                   there
                   is
                   in
                   any
                   thing
                   to
                   the
                   reason
                   of
                   Mankind
                   ,
                   and
                   the
                   greater
                   tendency
                   it
                   hath
                   ,
                   to
                   promote
                   or
                   hinder
                   the
                   perfection
                   of
                   mans
                   nature
                   ,
                   so
                   much
                   greater
                   degrees
                   hath
                   it
                   of
                   moral
                   Good
                   or
                   Evil.
                   To
                   which
                   we
                   ought
                   to
                   proportion
                   our
                   Inclination
                   or
                   Aversion
                   .
                
                 
                   There
                   is
                   in
                   some
                   things
                   such
                   a
                   natural
                   decency
                   and
                   fitness
                   ,
                   as
                   doth
                   render
                   them
                   most
                   agreeable
                   to
                   our
                   reason
                   ,
                   and
                   will
                   be
                   sufficient
                   to
                   recommend
                   them
                   to
                   our
                   practice
                   ,
                   abstracting
                   from
                   all
                   considerations
                   of
                   Reward
                   .
                   As
                   in
                   loving
                   those
                   who
                   are
                   kind
                   to
                   us
                   ,
                   and
                   from
                   whom
                   we
                   receive
                   benefit
                   :
                   In
                   compensating
                   Good
                   with
                   Good
                   ,
                   and
                   not
                   with
                   Evil.
                   
                
                 
                   It
                   is
                   most
                   suitable
                   both
                   to
                   the
                   Reason
                   and
                   Interest
                   of
                   mankind
                   ,
                   that
                   every
                   one
                   should
                   submit
                   themselves
                   to
                   him
                   ,
                   upon
                   whom
                   they
                   depend
                   for
                   their
                   Well-being
                   ,
                   by
                   doing
                   such
                   things
                   as
                   may
                   render
                   them
                   Acceptable
                   to
                   him
                   .
                
                 
                   It
                   is
                   a
                   desireable
                   thing
                   for
                   a
                   man
                   to
                   have
                   the
                   assistance
                   of
                   others
                   in
                   his
                   need
                   and
                   distress
                   .
                   And
                   't
                   is
                   not
                   reasonable
                   for
                   him
                   to
                   expect
                   this
                   from
                   others
                   ,
                   unless
                   
                   he
                   himself
                   be
                   willing
                   to
                   shew
                   it
                   to
                   others
                   .
                
                 
                   The
                   rational
                   nature
                   and
                   the
                   Perfection
                   
                   belonging
                   to
                   it
                   being
                   more
                   noble
                   than
                   the
                   Sensitive
                   ,
                   Therefore
                   Moral
                   Good
                   is
                   to
                   be
                   preferred
                   before
                   Natural
                   ,
                   and
                   that
                   which
                   is
                   Morally
                   Evil
                   is
                   more
                   to
                   be
                   hated
                   and
                   avoided
                   ,
                   than
                   that
                   which
                   is
                   Natural
                   .
                
                 
                   A
                   
                     present
                     Natural
                     Good
                  
                   may
                   be
                   parted
                   
                   with
                   upon
                   a
                   probable
                   expectation
                   of
                   a
                   
                     future
                     Moral
                     good
                  
                   .
                
                 
                   A
                   
                     present
                     Natural
                     Evil
                  
                   is
                   to
                   be
                   endured
                   
                   for
                   the
                   probable
                   avoiding
                   of
                   a
                   
                     future
                     Moral
                     Evil.
                  
                   
                
              
            
             
               
               
                 CHAP.
                 III.
                 
              
               
                 
                   Some
                   Propositions
                   necessary
                   to
                   be
                   premised
                   for
                   the
                   removing
                   of
                   several
                   prejudices
                   in
                   Debates
                   about
                   Religion
                   .
                
              
               
                 BEsides
                 what
                 hath
                 been
                 already
                 suggested
                 concerning
                 the
                 first
                 foundations
                 to
                 be
                 laid
                 ,
                 in
                 order
                 to
                 a
                 discourse
                 about
                 Natural
                 Religion
                 ,
                 I
                 shall
                 in
                 the
                 next
                 place
                 offer
                 to
                 consideration
                 these
                 seven
                 following
                 Propositions
                 ,
                 as
                 being
                 very
                 proper
                 to
                 prevent
                 or
                 obviate
                 the
                 Cavils
                 of
                 Sceptical
                 captious
                 men
                 .
              
               
                 1.
                 
                 
                   Such
                   things
                   as
                   in
                   themselves
                   are
                   equally
                   true
                   and
                   certain
                   ,
                   may
                   not
                   yet
                   be
                   capable
                   of
                   the
                   same
                
                 kind
                 or
                 degree
                 
                   of
                   Evidence
                   as
                   to
                   us
                
                 .
                 As
                 for
                 instance
                 ,
                 
                   That
                   there
                   was
                   such
                   a
                   man
                   as
                   King
                
                 Henry
                 
                   the
                   Eighth
                   ,
                   that
                   there
                   are
                   such
                   places
                   as
                
                 America
                 ,
                 or
                 China
                 .
                 I
                 say
                 these
                 things
                 may
                 in
                 themselves
                 be
                 equally
                 true
                 and
                 certain
                 with
                 those
                 other
                 matters
                 ,
                 
                   That
                   we
                   now
                   see
                   and
                   are
                   awake
                   ,
                   That
                   the
                   three
                   Angles
                   in
                   a
                   Triangle
                   are
                   equal
                   to
                   two
                   right
                   ones
                   .
                
                 Though
                 for
                 the
                 first
                 of
                 these
                 we
                 have
                 
                 only
                 the
                 testimony
                 of
                 others
                 ,
                 and
                 humane
                 tradition
                 ,
                 whereas
                 for
                 the
                 other
                 we
                 have
                 sensitive
                 proof
                 ,
                 and
                 Mathematical
                 demonstration
                 .
                 And
                 the
                 reason
                 is
                 because
                 all
                 Truths
                 are
                 in
                 themselves
                 equal
                 ,
                 according
                 to
                 that
                 ordinary
                 Maxim
                 ,
                 
                   Veritas
                   non
                   recipit
                   magis
                   &
                   minus
                   .
                
                 And
                 therefore
                 nothing
                 can
                 be
                 more
                 irrational
                 than
                 for
                 a
                 man
                 to
                 doubt
                 of
                 ,
                 or
                 deny
                 the
                 truth
                 of
                 any
                 thing
                 ,
                 because
                 it
                 cannot
                 be
                 made
                 out
                 ,
                 by
                 such
                 kind
                 of
                 proofs
                 of
                 which
                 the
                 nature
                 of
                 such
                 a
                 thing
                 is
                 not
                 capable
                 .
                 A
                 man
                 may
                 as
                 well
                 deny
                 there
                 is
                 any
                 such
                 thing
                 as
                 Light
                 or
                 Colour
                 ,
                 because
                 he
                 cannot
                 hear
                 it
                 ;
                 or
                 sound
                 ,
                 because
                 he
                 cannot
                 see
                 it
                 ,
                 as
                 to
                 deny
                 the
                 truth
                 of
                 other
                 things
                 because
                 they
                 cannot
                 be
                 made
                 out
                 by
                 sensitive
                 or
                 demonstrative
                 proofs
                 .
                 The
                 kinds
                 of
                 Probation
                 for
                 several
                 things
                 being
                 as
                 much
                 disproportioned
                 ,
                 as
                 the
                 objects
                 of
                 the
                 several
                 senses
                 are
                 to
                 one
                 another
                 .
              
               
                 2.
                 
                 
                   Things
                   of
                   several
                   kinds
                   may
                   admit
                
                 
                 
                   and
                   require
                   several
                   sorts
                   of
                   proofs
                   ,
                   all
                   which
                
                 
                 
                   may
                   be
                   good
                   in
                   their
                   kind
                   .
                
                 The
                 Philosopher
                 hath
                 long
                 ago
                 told
                 us
                 ,
                 that
                 according
                 to
                 the
                 divers
                 nature
                 of
                 things
                 ,
                 so
                 must
                 the
                 Evidences
                 for
                 them
                 be
                 ;
                 and
                 that
                 't
                 is
                 an
                 argument
                 of
                 an
                 undisciplined
                 wit
                 not
                 to
                 acknowledge
                 this
                 .
                 He
                 that
                 is
                 rational
                 and
                 judicious
                 will
                 expect
                 no
                 other
                 
                 kind
                 of
                 Arguments
                 in
                 any
                 case
                 than
                 the
                 subject-matter
                 will
                 bear
                 .
                 H●w
                 incongruous
                 would
                 it
                 be
                 for
                 a
                 M●●●●●atician
                 to
                 perswade
                 with
                 eloquence
                 ,
                 to
                 〈◊〉
                 all
                 imaginable
                 insinuations
                 and
                 〈◊〉
                 that
                 he
                 might
                 prevail
                 with
                 his
                 hearers
                 to
                 believe
                 that
                 
                   three
                   and
                   three
                   make
                   six
                
                 .
                 It
                 would
                 be
                 altogether
                 as
                 vain
                 and
                 improper
                 in
                 matters
                 belonging
                 to
                 an
                 Orator
                 to
                 pretend
                 to
                 strict
                 Demonstration
                 .
                 All
                 things
                 are
                 not
                 capable
                 of
                 the
                 same
                 kind
                 of
                 Evidence
                 .
                 Though
                 the
                 Conclusions
                 in
                 Mathematicks
                 ,
                 by
                 reason
                 of
                 the
                 abstracted
                 nature
                 of
                 those
                 Sciences
                 ,
                 may
                 be
                 demonstrated
                 by
                 the
                 clearest
                 and
                 most
                 unquestionable
                 way
                 of
                 Probation
                 to
                 our
                 reason
                 ,
                 yet
                 it
                 is
                 not
                 rational
                 to
                 expect
                 the
                 like
                 proof
                 ,
                 in
                 such
                 other
                 matters
                 as
                 are
                 not
                 of
                 the
                 like
                 nature
                 .
                 This
                 he
                 himself
                 applys
                 to
                 Moral
                 things
                 ,
                 which
                 being
                 not
                 of
                 such
                 
                   simple
                   abstracted
                
                 naturès
                 ,
                 but
                 depending
                 upon
                 mixed
                 circumstances
                 ,
                 are
                 not
                 therefore
                 capable
                 of
                 such
                 kind
                 of
                 Demonstrative
                 proofs
                 .
                 'T
                 is
                 a
                 saying
                 of
                 Jamblicus
                 ,
                 That
                 demonstrations
                 are
                 not
                 to
                 be
                 expected
                 
                 in
                 matters
                 concerning
                 God
                 and
                 divine
                 things
                 .
                 Nor
                 is
                 this
                 any
                 greater
                 prejudice
                 to
                 the
                 certainty
                 of
                 such
                 things
                 ,
                 than
                 it
                 is
                 that
                 God
                 is
                 invisible
                 .
                 And
                 thus
                 likewise
                 it
                 is
                 ,
                 for
                 the
                 same
                 reason
                 ,
                 with
                 many
                 
                 particular
                 conclusions
                 in
                 
                   Natural
                   Philosophy
                
                 .
                 And
                 as
                 for
                 
                   matters
                   of
                   Fact
                
                 ,
                 concerning
                 Times
                 ,
                 Places
                 ,
                 Persons
                 ,
                 Actions
                 ,
                 which
                 depend
                 upon
                 story
                 and
                 the
                 relation
                 of
                 others
                 ,
                 these
                 things
                 are
                 not
                 capable
                 of
                 being
                 proved
                 by
                 such
                 scientifical
                 Principles
                 as
                 the
                 others
                 are
                 .
                 Now
                 no
                 sober
                 man
                 can
                 deny
                 but
                 that
                 several
                 things
                 in
                 Moral
                 and
                 in
                 Natural
                 Philosophy
                 are
                 in
                 themselves
                 as
                 absolutely
                 and
                 as
                 certainly
                 true
                 ,
                 and
                 as
                 firmly
                 believ'd
                 by
                 us
                 ,
                 as
                 any
                 Mathematical
                 principle
                 or
                 conclusion
                 can
                 be
                 .
                 From
                 whence
                 I
                 infer
                 this
                 ,
                 That
                 it
                 is
                 not
                 ,
                 ought
                 not
                 to
                 be
                 ,
                 any
                 prejudice
                 to
                 the
                 Truth
                 or
                 Certainty
                 of
                 any
                 thing
                 ,
                 that
                 it
                 is
                 not
                 to
                 be
                 made
                 out
                 by
                 such
                 kind
                 of
                 proofs
                 ,
                 of
                 which
                 the
                 nature
                 of
                 that
                 thing
                 is
                 not
                 capable
                 ,
                 provided
                 it
                 be
                 capable
                 of
                 satisfactory
                 proofs
                 of
                 another
                 kind
                 .
              
               
                 3.
                 
                 
                   When
                   a
                   thing
                   is
                   capable
                   of
                   good
                   proof
                   in
                   any
                   kind
                   ,
                   men
                   ought
                   to
                   rest
                   satisfy'd
                   in
                
                 
                 
                   the
                   best
                   evidence
                   for
                   it
                   ,
                   which
                   that
                   kind
                   of
                   things
                   will
                   bear
                   ,
                   and
                   beyond
                   which
                   better
                   could
                   not
                   be
                   expected
                   ,
                   supposing
                   it
                   were
                   true
                   .
                
                 They
                 ought
                 not
                 to
                 expect
                 either
                 sensible
                 proof
                 ,
                 or
                 demonstration
                 for
                 such
                 matters
                 as
                 are
                 not
                 capable
                 of
                 such
                 proofs
                 ,
                 supposing
                 them
                 to
                 be
                 true
                 .
                 Because
                 otherwise
                 nothing
                 must
                 be
                 assented
                 to
                 and
                 believed
                 ,
                 but
                 that
                 which
                 hath
                 the
                 highest
                 
                 Evidence
                 :
                 All
                 other
                 things
                 being
                 to
                 be
                 looked
                 upon
                 ,
                 as
                 uncertain
                 and
                 doubtful
                 ,
                 and
                 wholly
                 excluded
                 from
                 all
                 possibility
                 of
                 being
                 known
                 .
                 And
                 at
                 this
                 rate
                 ,
                 men
                 must
                 believe
                 nothing
                 at
                 all
                 in
                 story
                 ,
                 because
                 such
                 things
                 cannot
                 be
                 demonstrated
                 ;
                 and
                 't
                 is
                 possible
                 that
                 the
                 rest
                 of
                 Mankind
                 might
                 have
                 combined
                 together
                 to
                 impose
                 upon
                 them
                 by
                 these
                 relations
                 .
                 And
                 how
                 abhorrent
                 such
                 Sceptical
                 Principles
                 must
                 needs
                 be
                 to
                 common
                 reason
                 ,
                 I
                 need
                 not
                 say
                 .
                 Those
                 who
                 will
                 pretend
                 such
                 kind
                 of
                 grounds
                 for
                 their
                 disbelief
                 of
                 any
                 thing
                 ,
                 will
                 never
                 be
                 able
                 to
                 perswade
                 others
                 ,
                 that
                 the
                 true
                 cause
                 why
                 they
                 do
                 not
                 give
                 their
                 Assent
                 is
                 because
                 they
                 have
                 no
                 reason
                 for
                 it
                 ,
                 but
                 because
                 they
                 have
                 no
                 mind
                 to
                 it
                 .
                 
                   Nolle
                   in
                   causa
                   est
                   ,
                   non
                   posse
                   praetenditur
                   .
                
              
               
                 And
                 on
                 the
                 other
                 side
                 ,
                 when
                 we
                 have
                 for
                 the
                 proof
                 of
                 any
                 thing
                 ,
                 some
                 of
                 the
                 highest
                 kinds
                 of
                 Evidence
                 ,
                 in
                 this
                 case
                 it
                 is
                 not
                 the
                 suggestion
                 of
                 a
                 meer
                 possibility
                 ,
                 that
                 the
                 thing
                 may
                 be
                 otherwise
                 ,
                 that
                 ought
                 to
                 be
                 any
                 sufficient
                 cause
                 of
                 doubting
                 .
              
               
                 To
                 which
                 I
                 shall
                 only
                 add
                 ,
                 that
                 we
                 may
                 be
                 unquestionably
                 sure
                 of
                 many
                 things
                 as
                 to
                 their
                 existence
                 ,
                 and
                 yet
                 we
                 may
                 not
                 be
                 able
                 to
                 explain
                 the
                 nature
                 
                 of
                 them
                 .
                 No
                 man
                 in
                 his
                 wits
                 can
                 make
                 any
                 doubt
                 ,
                 whether
                 there
                 be
                 such
                 things
                 as
                 Motion
                 ,
                 and
                 Sensation
                 ,
                 and
                 Continuity
                 of
                 Bodies
                 :
                 And
                 yet
                 these
                 things
                 are
                 commonly
                 esteemed
                 inexplicable
                 .
                 So
                 that
                 our
                 not
                 being
                 able
                 to
                 see
                 to
                 the
                 bottom
                 of
                 things
                 ,
                 and
                 to
                 give
                 a
                 distinct
                 account
                 of
                 the
                 nature
                 and
                 manner
                 of
                 them
                 ,
                 can
                 be
                 no
                 sufficient
                 cause
                 to
                 doubt
                 of
                 their
                 being
                 .
              
               
                 4.
                 
                 
                   The
                   mind
                   of
                   man
                   may
                   and
                   must
                   give
                
                 
                 
                   a
                   firm
                   assent
                   to
                   some
                   things
                   ,
                   without
                   any
                   kind
                   of
                   hesitation
                   or
                   doubt
                   of
                   the
                   contrary
                   ,
                   where
                   yet
                   the
                   Evidences
                   for
                   such
                   things
                   are
                   not
                   so
                   infallible
                   ,
                   but
                   that
                   there
                   is
                   a
                   possibility
                   ,
                   that
                   the
                   things
                   may
                   be
                   otherwise
                   .
                   (
                   i.
                   e.
                   )
                
                 There
                 may
                 be
                 an
                 indubitable
                 certainty
                 ,
                 where
                 there
                 is
                 not
                 an
                 infallible
                 certainty
                 .
                 And
                 that
                 kind
                 of
                 certainty
                 which
                 doth
                 not
                 admit
                 of
                 any
                 doubt
                 ,
                 may
                 serve
                 us
                 as
                 well
                 to
                 all
                 intents
                 and
                 purposes
                 ,
                 as
                 that
                 which
                 is
                 infallible
                 .
                 A
                 man
                 may
                 make
                 no
                 doubt
                 ,
                 whether
                 he
                 himself
                 were
                 baptized
                 ,
                 whether
                 such
                 persons
                 were
                 his
                 parents
                 ,
                 of
                 which
                 yet
                 he
                 can
                 have
                 no
                 other
                 Evidence
                 than
                 Tradition
                 ,
                 and
                 the
                 Testimony
                 of
                 others
                 .
                 Who
                 is
                 there
                 so
                 wildly
                 Sceptical
                 as
                 to
                 question
                 ,
                 whether
                 the
                 Sun
                 shall
                 rise
                 in
                 the
                 East
                 ,
                 and
                 not
                 in
                 the
                 North
                 or
                 West
                 ,
                 or
                 whether
                 it
                 shall
                 
                 rise
                 at
                 all
                 :
                 Because
                 the
                 contrary
                 is
                 not
                 impossible
                 ,
                 and
                 doth
                 not
                 imply
                 any
                 Contradiction
                 ?
                 Suppose
                 that
                 in
                 digging
                 of
                 the
                 Earth
                 amongst
                 some
                 ancient
                 ruins
                 ,
                 a
                 man
                 should
                 find
                 a
                 round
                 flat
                 piece
                 of
                 Metal
                 ,
                 in
                 the
                 exact
                 shape
                 of
                 an
                 old
                 Medal
                 ,
                 with
                 the
                 Image
                 and
                 Inscription
                 of
                 one
                 of
                 the
                 Roman
                 Emperours
                 .
                 Or
                 suppose
                 he
                 should
                 dig
                 up
                 a
                 large
                 stone
                 ,
                 of
                 the
                 shape
                 of
                 an
                 ancient
                 Tomb-stone
                 ,
                 with
                 a
                 distinct
                 Inscription
                 upon
                 it
                 ,
                 of
                 the
                 name
                 and
                 quality
                 of
                 some
                 person
                 said
                 to
                 be
                 buried
                 under
                 it
                 .
                 Can
                 any
                 rational
                 man
                 doubt
                 ,
                 whether
                 one
                 of
                 these
                 were
                 not
                 a
                 piece
                 of
                 Coyn
                 ,
                 and
                 the
                 other
                 a
                 Grave-stone
                 ?
                 or
                 should
                 a
                 man
                 be
                 bound
                 to
                 suspend
                 his
                 assent
                 and
                 belief
                 of
                 this
                 ,
                 barely
                 upon
                 this
                 ground
                 ,
                 because
                 't
                 is
                 possible
                 that
                 these
                 might
                 have
                 been
                 the
                 natural
                 shapes
                 of
                 that
                 particular
                 Metal
                 and
                 Stone
                 ,
                 and
                 that
                 those
                 which
                 seem
                 to
                 be
                 letters
                 or
                 figures
                 engraven
                 or
                 embossed
                 upon
                 it
                 ,
                 may
                 be
                 nothing
                 else
                 but
                 some
                 casual
                 dents
                 or
                 cavities
                 ,
                 which
                 by
                 the
                 various
                 motions
                 and
                 temper
                 of
                 the
                 matter
                 did
                 happen
                 to
                 them
                 ,
                 amongst
                 those
                 many
                 millions
                 of
                 other
                 figures
                 which
                 they
                 were
                 capable
                 of
                 ?
                 Who
                 would
                 not
                 think
                 such
                 a
                 man
                 to
                 be
                 strangely
                 wild
                 ,
                 and
                 irrational
                 ,
                 who
                 could
                 frame
                 to
                 himself
                 any
                 real
                 scruples
                 
                 from
                 such
                 Considerations
                 as
                 these
                 ?
                 Why
                 ,
                 't
                 is
                 the
                 same
                 kind
                 of
                 absurd
                 dotage
                 that
                 Scepticks
                 in
                 Religion
                 are
                 guilty
                 of
                 ,
                 in
                 suspending
                 their
                 assent
                 meerly
                 upon
                 this
                 ground
                 ,
                 because
                 some
                 Arguments
                 for
                 it
                 do
                 not
                 so
                 infallibly
                 conclude
                 ,
                 but
                 that
                 there
                 is
                 a
                 possibility
                 things
                 may
                 be
                 otherwise
                 .
                 He
                 that
                 will
                 raise
                 to
                 himself
                 ,
                 and
                 cherish
                 in
                 his
                 mind
                 ,
                 any
                 real
                 doubts
                 ,
                 according
                 to
                 the
                 meer
                 possibility
                 of
                 things
                 ,
                 shall
                 not
                 be
                 able
                 to
                 determine
                 himself
                 to
                 the
                 belief
                 or
                 practice
                 of
                 any
                 thing
                 .
                 He
                 must
                 not
                 stay
                 within
                 doors
                 ,
                 for
                 fear
                 the
                 house
                 should
                 fall
                 upon
                 him
                 ,
                 for
                 that
                 is
                 possible
                 :
                 nor
                 must
                 he
                 go
                 out
                 ,
                 lest
                 the
                 next
                 man
                 that
                 meets
                 him
                 should
                 kill
                 him
                 ,
                 for
                 that
                 also
                 is
                 possible
                 .
                 And
                 so
                 must
                 it
                 be
                 for
                 his
                 doing
                 or
                 forbearing
                 any
                 other
                 action
                 .
                 Nay
                 I
                 add
                 further
                 ,
                 that
                 man
                 is
                 sure
                 to
                 be
                 deceived
                 in
                 very
                 many
                 things
                 ,
                 who
                 will
                 doubt
                 of
                 every
                 thing
                 ,
                 where
                 't
                 is
                 possible
                 he
                 may
                 be
                 deceived
                 .
              
               
                 I
                 appeal
                 to
                 the
                 common
                 judgment
                 of
                 Mankind
                 ,
                 whether
                 the
                 humane
                 nature
                 be
                 not
                 so
                 framed
                 ,
                 as
                 to
                 acquiesce
                 in
                 such
                 a
                 
                   Moral
                   certainty
                
                 ,
                 as
                 the
                 nature
                 of
                 things
                 is
                 capable
                 of
                 ;
                 and
                 if
                 it
                 were
                 otherwise
                 ,
                 whether
                 that
                 Reason
                 which
                 belongs
                 to
                 us
                 ,
                 would
                 not
                 prove
                 a
                 burden
                 and
                 a
                 torment
                 to
                 us
                 ,
                 rather
                 than
                 a
                 priviledg
                 ,
                 by
                 
                 keeping
                 us
                 in
                 a
                 continual
                 suspense
                 ,
                 and
                 thereby
                 rendring
                 our
                 conditions
                 perpetually
                 restless
                 and
                 unquiet
                 ?
                 Would
                 not
                 such
                 men
                 be
                 generally
                 accounted
                 out
                 of
                 their
                 wits
                 ,
                 who
                 could
                 please
                 themselves
                 ,
                 by
                 entertaining
                 
                   actual
                   hopes
                
                 of
                 any
                 thing
                 ,
                 meerly
                 upon
                 account
                 of
                 the
                 possibility
                 of
                 it
                 ;
                 or
                 torment
                 themselves
                 with
                 
                   actual
                   fears
                
                 ,
                 of
                 all
                 such
                 evils
                 as
                 are
                 possible
                 ?
                 Is
                 there
                 any
                 thing
                 imaginable
                 more
                 wild
                 and
                 extravagant
                 amongst
                 those
                 in
                 Bedlam
                 ,
                 than
                 this
                 would
                 be
                 ?
                 Why
                 ,
                 Doubt
                 is
                 a
                 kind
                 of
                 fear
                 ,
                 and
                 is
                 commonly
                 styled
                 
                   formido
                   oppositi
                
                 ,
                 and
                 't
                 is
                 the
                 same
                 kind
                 of
                 madness
                 for
                 a
                 man
                 to
                 doubt
                 of
                 any
                 thing
                 ,
                 as
                 to
                 
                   hope
                   for
                
                 ,
                 or
                 fear
                 it
                 ,
                 upon
                 a
                 meer
                 possibility
                 .
              
               
                 5.
                 
                 
                   'T
                   is
                   sufficient
                   that
                   matters
                   of
                   Faith
                
                 
                 
                   and
                   Religion
                   be
                   propounded
                   in
                   such
                   a
                   way
                   ,
                   as
                   to
                   render
                   them
                   highly
                   credible
                   ,
                   so
                   as
                   an
                   honest
                   and
                   teachable
                   man
                   may
                   willingly
                   and
                   safely
                   assent
                   to
                   them
                   ,
                   and
                   according
                   to
                   the
                   rules
                   of
                   Prudence
                   be
                   justified
                   in
                   so
                   doing
                   .
                
                 Nor
                 is
                 it
                 either
                 Necessary
                 or
                 Convenient
                 ,
                 that
                 they
                 should
                 be
                 established
                 by
                 such
                 cogent
                 Evidence
                 ,
                 as
                 to
                 necessitate
                 assent
                 .
                 Because
                 this
                 would
                 not
                 leave
                 any
                 place
                 for
                 the
                 vertue
                 of
                 Believing
                 ,
                 or
                 the
                 freedom
                 of
                 our
                 obedience
                 ;
                 nor
                 any
                 ground
                 for
                 Reward
                 and
                 Punishment
                 .
                 
                 It
                 would
                 not
                 be
                 thank-worthy
                 for
                 a
                 man
                 to
                 believe
                 that
                 which
                 of
                 necessity
                 he
                 must
                 believe
                 ,
                 and
                 cannot
                 otherwise
                 chuse
                 .
              
               
                 Rewards
                 and
                 Punishments
                 do
                 properly
                 belong
                 to
                 free
                 Actions
                 ,
                 such
                 as
                 are
                 under
                 a
                 mans
                 power
                 ,
                 either
                 to
                 do
                 or
                 forbear
                 ;
                 not
                 to
                 such
                 as
                 are
                 necessary
                 .
                 There
                 is
                 no
                 more
                 reason
                 to
                 reward
                 a
                 man
                 for
                 believing
                 that
                 four
                 is
                 more
                 than
                 three
                 ,
                 than
                 for
                 being
                 hungry
                 or
                 sleepy
                 ;
                 Because
                 these
                 things
                 do
                 not
                 proceed
                 from
                 choice
                 ,
                 but
                 from
                 
                   natural
                   necessity
                
                 .
                 A
                 man
                 must
                 do
                 so
                 ,
                 nor
                 can
                 he
                 do
                 otherwise
                 .
              
               
                 I
                 do
                 not
                 say
                 ,
                 That
                 the
                 Principles
                 of
                 Religion
                 are
                 meerly
                 probable
                 ,
                 I
                 have
                 before
                 asserted
                 them
                 to
                 be
                 
                   Morally
                   certain
                
                 .
                 And
                 that
                 to
                 a
                 man
                 who
                 is
                 careful
                 to
                 preserve
                 his
                 mind
                 free
                 from
                 prejudice
                 ,
                 and
                 to
                 consider
                 ,
                 they
                 will
                 appear
                 unquestionable
                 ,
                 and
                 the
                 deductions
                 from
                 them
                 demonstrable
                 :
                 But
                 now
                 because
                 that
                 which
                 is
                 necessary
                 to
                 beget
                 this
                 certainty
                 in
                 the
                 mind
                 ,
                 namely
                 ,
                 
                   impartial
                   Consideration
                
                 ,
                 is
                 in
                 a
                 mans
                 power
                 ,
                 therefore
                 the
                 belief
                 or
                 disbelief
                 of
                 these
                 things
                 is
                 a
                 proper
                 subject
                 for
                 Rewards
                 and
                 Punishments
                 .
              
               
                 There
                 would
                 be
                 little
                 reason
                 for
                 the
                 Scripture
                 so
                 much
                 to
                 magnifie
                 the
                 Grace
                 of
                 Faith
                 ,
                 as
                 being
                 so
                 great
                 a
                 vertue
                 and
                 so
                 acceptable
                 
                 to
                 God
                 ,
                 if
                 every
                 one
                 were
                 necessitated
                 to
                 it
                 ,
                 whether
                 he
                 would
                 or
                 no.
                 And
                 therefore
                 God
                 is
                 pleased
                 to
                 propose
                 these
                 matters
                 of
                 belief
                 to
                 us
                 in
                 such
                 a
                 way
                 ,
                 as
                 that
                 we
                 might
                 give
                 some
                 Testimony
                 of
                 our
                 teachable
                 dispositions
                 ,
                 and
                 of
                 our
                 obedience
                 by
                 our
                 assent
                 to
                 them
                 .
                 
                   Ut
                   sermo
                   Evangelii
                
                 
                 
                   tanquam
                   lapis
                   esset
                   Lydius
                   ,
                   ad
                   quem
                   ingenia
                   sanabilia
                   explorarentur
                   ,
                
                 as
                 the
                 Learned
                 Grotius
                 speaks
                 concerning
                 the
                 Doctrine
                 of
                 the
                 Gospel
                 ,
                 whereby
                 God
                 was
                 pleased
                 as
                 with
                 a
                 Touch-stone
                 to
                 prove
                 and
                 try
                 what
                 kind
                 of
                 tempers
                 men
                 are
                 of
                 ,
                 whether
                 they
                 are
                 so
                 ingenuous
                 as
                 to
                 accept
                 of
                 sufficient
                 Evidence
                 ,
                 in
                 the
                 confirmation
                 of
                 a
                 holy
                 Doctrine
                 .
                 And
                 the
                 Scripture
                 doth
                 in
                 several
                 places
                 make
                 use
                 of
                 the
                 word
                 Faith
                 ,
                 according
                 to
                 this
                 notion
                 of
                 it
                 ,
                 as
                 it
                 consists
                 in
                 a
                 readiness
                 of
                 mind
                 to
                 close
                 with
                 and
                 give
                 assent
                 unto
                 things
                 upon
                 such
                 evidence
                 as
                 is
                 in
                 it self
                 sufficient
                 .
                 To
                 which
                 purpose
                 is
                 that
                 expression
                 of
                 our
                 Saviour
                 to
                 
                   Thomas
                   ,
                   Blessed
                   are
                   they
                   that
                   have
                   not
                   seen
                   and
                   yet
                   have
                   believed
                   ,
                
                 Joh.
                 20.
                 29.
                 
                 Signifying
                 it
                 to
                 be
                 a
                 more
                 excellent
                 commendable
                 and
                 blessed
                 thing
                 for
                 a
                 man
                 to
                 yield
                 his
                 assent
                 ,
                 upon
                 such
                 evidence
                 as
                 is
                 in
                 it self
                 sufficient
                 ,
                 without
                 insisting
                 upon
                 more
                 ;
                 It
                 denotes
                 good
                 inclinations
                 in
                 men
                 towards
                 Religion
                 ,
                 and
                 that
                 they
                 have
                 worthy
                 thoughts
                 of
                 the
                 
                 Divine
                 power
                 and
                 goodness
                 ,
                 when
                 they
                 are
                 willing
                 to
                 submit
                 unto
                 such
                 arguments
                 in
                 the
                 confirmation
                 of
                 a
                 holy
                 doctrine
                 ,
                 as
                 to
                 unprejudiced
                 persons
                 are
                 in
                 themselves
                 sufficient
                 to
                 induce
                 belief
                 .
                 It
                 was
                 this
                 disposition
                 that
                 was
                 commended
                 in
                 the
                 Bereans
                 ,
                 for
                 which
                 they
                 are
                 styled
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 more
                 
                 ingenuous
                 ,
                 teachable
                 and
                 candid
                 ,
                 
                   more
                   noble
                
                 than
                 others
                 ,
                 
                   Because
                   they
                   received
                   the
                   word
                   with
                   all
                   readiness
                   of
                   mind
                   .
                   (
                   i.
                   e.
                   )
                
                 Were
                 ready
                 and
                 willing
                 to
                 assent
                 to
                 the
                 Gospel
                 ,
                 upon
                 such
                 evidence
                 as
                 was
                 in
                 it self
                 sufficient
                 to
                 convince
                 reasonable
                 and
                 unprejudiced
                 men
                 .
              
               
                 And
                 on
                 the
                 other
                 side
                 ,
                 it
                 was
                 the
                 want
                 of
                 this
                 disposition
                 which
                 is
                 condemned
                 ,
                 Mat.
                 13.
                 58.
                 where
                 't
                 is
                 said
                 that
                 our
                 Saviour
                 
                   did
                   not
                   many
                   mighty
                   works
                   in
                   his
                   own
                   Country
                   ,
                   because
                   of
                   their
                   unbelief
                   :
                   (
                   i.
                   e.
                   )
                
                 That
                 prejudice
                 which
                 there
                 was
                 upon
                 them
                 ,
                 by
                 their
                 knowledg
                 of
                 his
                 mean
                 parentage
                 and
                 birth
                 ,
                 and
                 their
                 ignorance
                 of
                 his
                 Divine
                 commission
                 and
                 high
                 calling
                 ,
                 did
                 indispose
                 them
                 for
                 an
                 equal
                 judgment
                 of
                 things
                 ,
                 and
                 render
                 them
                 unteachable
                 .
                 And
                 having
                 tried
                 this
                 by
                 doing
                 some
                 mighty
                 works
                 amongst
                 them
                 he
                 would
                 not
                 do
                 many
                 ,
                 because
                 of
                 their
                 incapacity
                 of
                 receiving
                 benefit
                 by
                 them
                 .
              
               
                 Wicked
                 men
                 are
                 in
                 the
                 Scripture
                 phrase
                 styled
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   filii
                   insuasibilitatis
                
                 ,
                 unperswadable
                 
                 
                 men
                 ,
                 such
                 as
                 no
                 reason
                 can
                 convince
                 .
                 And
                 else-where
                 they
                 are
                 styled
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 we
                 translate
                 unreasonable
                 
                 men
                 .
                 But
                 the
                 word
                 may
                 signifie
                 absurd
                 ,
                 contumacious
                 persons
                 ,
                 who
                 are
                 not
                 to
                 be
                 
                 fixed
                 by
                 any
                 Principles
                 ,
                 whom
                 no
                 Topics
                 can
                 work
                 upon
                 ,
                 being
                 directly
                 opposite
                 to
                 this
                 vertue
                 of
                 Faith
                 ,
                 as
                 appears
                 by
                 the
                 next
                 clause
                 ,
                 
                   For
                   all
                   men
                   have
                   not
                   Faith.
                   
                
              
               
                 Supposing
                 Mankind
                 to
                 be
                 endowed
                 (
                 as
                 all
                 other
                 things
                 are
                 )
                 with
                 a
                 natural
                 principle
                 ,
                 whereby
                 they
                 are
                 strongly
                 inclined
                 to
                 seek
                 their
                 own
                 preservation
                 and
                 happiness
                 ;
                 and
                 supposing
                 them
                 to
                 be
                 rational
                 and
                 free
                 Creatures
                 ,
                 able
                 to
                 judg
                 of
                 ,
                 and
                 to
                 chuse
                 the
                 means
                 conducing
                 to
                 this
                 end
                 :
                 Nothing
                 can
                 be
                 more
                 reasonable
                 in
                 this
                 case
                 ,
                 than
                 that
                 such
                 Creatures
                 should
                 be
                 under
                 the
                 obligation
                 of
                 accepting
                 such
                 evidence
                 ,
                 as
                 in
                 it self
                 is
                 sufficient
                 for
                 their
                 conviction
                 .
              
               
                 6.
                 
                 
                   When
                   there
                   is
                   no
                   such
                   evident
                   certainty
                   ,
                   as
                   to
                   take
                   away
                   all
                   kind
                   of
                   doubting
                   ;
                   in
                
                 
                 
                   such
                   cases
                   ,
                   a
                   judgment
                   that
                   is
                   equal
                   and
                   impartial
                   must
                   incline
                   to
                   the
                   greater
                   probabilities
                   .
                
                 That
                 is
                 no
                 just
                 ballance
                 ,
                 wherein
                 the
                 heaviest
                 side
                 will
                 not
                 preponderate
                 .
                 In
                 all
                 the
                 ordinary
                 affairs
                 of
                 life
                 men
                 use
                 to
                 guide
                 their
                 Actions
                 by
                 this
                 Rule
                 ,
                 namely
                 ,
                 to
                 incline
                 to
                 that
                 which
                 is
                 most
                 probable
                 and
                 likely
                 ,
                 when
                 they
                 cannot
                 attain
                 to
                 any
                 clear
                 unquestionable
                 
                 certainty
                 .
                 And
                 that
                 man
                 would
                 be
                 generally
                 counted
                 a
                 fool
                 who
                 should
                 do
                 otherwise
                 .
                 Now
                 let
                 it
                 be
                 supposed
                 ,
                 that
                 some
                 of
                 the
                 great
                 Principles
                 in
                 Religion
                 ,
                 should
                 not
                 seem
                 to
                 some
                 men
                 altogether
                 so
                 evident
                 as
                 to
                 be
                 wholly
                 unquestionable
                 ,
                 yet
                 ought
                 their
                 assent
                 still
                 to
                 incline
                 to
                 the
                 greater
                 probability
                 .
              
               
                 When
                 it
                 is
                 said
                 to
                 be
                 a
                 duty
                 for
                 men
                 to
                 believe
                 any
                 thing
                 ,
                 or
                 to
                 acquiesce
                 in
                 such
                 kind
                 of
                 Evidence
                 as
                 is
                 sufficient
                 for
                 the
                 proof
                 of
                 it
                 :
                 The
                 meaning
                 is
                 not
                 ,
                 as
                 if
                 there
                 were
                 any
                 moral
                 obligation
                 upon
                 the
                 Understanding
                 ,
                 which
                 is
                 proper
                 only
                 unto
                 the
                 Will
                 ;
                 but
                 the
                 meaning
                 is
                 ,
                 That
                 men
                 should
                 be
                 careful
                 to
                 preserve
                 their
                 minds
                 free
                 from
                 any
                 wilful
                 prejudice
                 and
                 partiality
                 ,
                 that
                 they
                 should
                 seriously
                 attend
                 to
                 ,
                 and
                 consider
                 the
                 Evidence
                 proposed
                 to
                 them
                 ,
                 so
                 as
                 to
                 take
                 a
                 just
                 estimate
                 of
                 it
                 .
                 For
                 though
                 it
                 be
                 true
                 ,
                 that
                 the
                 judgments
                 of
                 men
                 must
                 by
                 a
                 natural
                 necessity
                 ,
                 preponderate
                 on
                 that
                 side
                 where
                 the
                 greatest
                 Evidence
                 lies
                 ;
                 supposing
                 the
                 mind
                 to
                 be
                 equally
                 disposed
                 ,
                 and
                 the
                 ballance
                 to
                 be
                 just
                 ;
                 yet
                 must
                 it
                 withal
                 be
                 granted
                 to
                 be
                 a
                 particular
                 virtue
                 and
                 felicity
                 to
                 keep
                 the
                 mind
                 in
                 such
                 an
                 equal
                 frame
                 of
                 judging
                 .
                 There
                 are
                 some
                 men
                 ,
                 who
                 have
                 sufficient
                 abilities
                 to
                 discern
                 betwixt
                 the
                 true
                 difference
                 of
                 things
                 ;
                 
                 but
                 what
                 through
                 their
                 vicious
                 affections
                 and
                 voluntary
                 prejudices
                 ,
                 making
                 them
                 unwilling
                 that
                 some
                 things
                 should
                 be
                 true
                 ;
                 what
                 through
                 their
                 inadvertency
                 or
                 neglect
                 to
                 consider
                 and
                 compare
                 things
                 together
                 ,
                 they
                 are
                 not
                 to
                 be
                 convinced
                 by
                 plain
                 Arguments
                 ;
                 not
                 through
                 any
                 insufficiency
                 in
                 the
                 evidence
                 ,
                 but
                 by
                 reason
                 of
                 some
                 defect
                 or
                 corruption
                 in
                 the
                 faculty
                 that
                 should
                 judg
                 of
                 it
                 .
                 Now
                 the
                 neglect
                 of
                 keeping
                 our
                 minds
                 in
                 such
                 an
                 equal
                 frame
                 ,
                 the
                 not
                 applying
                 of
                 our
                 thoughts
                 to
                 consider
                 of
                 such
                 matters
                 of
                 moment
                 ,
                 as
                 do
                 highly
                 concern
                 a
                 man
                 to
                 be
                 rightly
                 informed
                 in
                 ,
                 must
                 needs
                 be
                 a
                 vice
                 .
                 And
                 though
                 none
                 of
                 the
                 Philosophets
                 (
                 that
                 I
                 know
                 of
                 )
                 do
                 reckon
                 this
                 kind
                 of
                 Faith
                 (
                 as
                 it
                 may
                 be
                 styled
                 )
                 ,
                 this
                 teachableness
                 and
                 equality
                 of
                 mind
                 in
                 considering
                 and
                 judging
                 of
                 matters
                 of
                 importance
                 ,
                 amongst
                 other
                 
                   intellectual
                   virtues
                
                 ;
                 yet
                 to
                 me
                 it
                 seems
                 ,
                 that
                 it
                 may
                 justly
                 challenge
                 a
                 place
                 amongst
                 them
                 ;
                 and
                 that
                 for
                 this
                 reason
                 ,
                 because
                 the
                 two
                 extremes
                 of
                 it
                 by
                 way
                 of
                 Excess
                 and
                 Defect
                 ,
                 I
                 mean
                 the
                 assenting
                 unto
                 such
                 things
                 upon
                 insufficient
                 Evidence
                 which
                 is
                 called
                 Credulity
                 ,
                 and
                 the
                 not
                 assenting
                 unto
                 them
                 upon
                 sufficient
                 Evidence
                 ,
                 which
                 is
                 called
                 Incredulity
                 or
                 unbelief
                 ,
                 are
                 both
                 of
                 them
                 Vices
                 .
                 
                 Now
                 where
                 the
                 Excess
                 and
                 Defect
                 do
                 make
                 Vices
                 ,
                 or
                 such
                 things
                 as
                 ought
                 not
                 to
                 be
                 ,
                 there
                 the
                 Mediocrity
                 must
                 denote
                 something
                 that
                 ought
                 to
                 be
                 ,
                 and
                 consequently
                 must
                 be
                 a
                 Virtue
                 ,
                 and
                 have
                 in
                 it
                 the
                 obligation
                 of
                 Duty
                 .
              
               
                 7.
                 
                 
                   If
                   in
                   any
                   matter
                   offered
                   to
                   Consideration
                   ,
                   the
                   probabilities
                   on
                   both
                   sides
                   be
                
                 
                 
                   supposed
                   to
                   be
                   equal
                
                 :
                 (
                 In
                 this
                 case
                 ,
                 though
                 an
                 impartial
                 judgment
                 cannot
                 be
                 obliged
                 to
                 incline
                 to
                 one
                 side
                 rather
                 than
                 to
                 the
                 other
                 ,
                 because
                 our
                 Assent
                 to
                 things
                 must
                 by
                 a
                 Necessity
                 of
                 Nature
                 ,
                 be
                 proportioned
                 to
                 our
                 Evidence
                 for
                 them
                 ;
                 And
                 where
                 neither
                 side
                 doth
                 preponderate
                 ,
                 the
                 ballance
                 should
                 hang
                 even
                 )
                 
                   Yet
                   even
                   in
                   this
                   case
                   ,
                   men
                   may
                   be
                   obliged
                   to
                   order
                   their
                   Actions
                   in
                   favour
                   of
                   that
                   side
                   ,
                   which
                   appears
                   to
                   be
                   most
                   safe
                   and
                   advantageous
                   for
                   their
                   own
                   interest
                   .
                
                 Suppose
                 a
                 man
                 travelling
                 upon
                 the
                 Road
                 to
                 meet
                 with
                 two
                 doubtful
                 ways
                 ,
                 concerning
                 neither
                 of
                 which
                 he
                 can
                 have
                 any
                 the
                 least
                 probability
                 to
                 induce
                 him
                 to
                 believe
                 that
                 one
                 is
                 more
                 like
                 to
                 be
                 the
                 true
                 way
                 to
                 his
                 journey's
                 end
                 ,
                 than
                 the
                 other
                 ;
                 only
                 he
                 is
                 upon
                 good
                 grounds
                 assured
                 ,
                 that
                 in
                 one
                 of
                 these
                 ways
                 he
                 shall
                 meet
                 with
                 much
                 trouble
                 ,
                 difficulty
                 ,
                 danger
                 ,
                 which
                 the
                 other
                 is
                 altogether
                 free
                 from
                 :
                 In
                 this
                 case
                 ,
                 though
                 a
                 man
                 be
                 
                 not
                 bound
                 to
                 believe
                 that
                 one
                 of
                 them
                 is
                 a
                 truer
                 way
                 than
                 the
                 other
                 ,
                 yet
                 is
                 he
                 obliged
                 in
                 prudence
                 to
                 take
                 the
                 safest
                 .
              
               
                 Nay
                 I
                 add
                 further
                 ,
                 If
                 the
                 probabilities
                 on
                 the
                 one
                 hand
                 should
                 somewhat
                 preponderate
                 the
                 other
                 ,
                 yet
                 if
                 there
                 be
                 no
                 considerable
                 hazard
                 on
                 that
                 side
                 which
                 hath
                 the
                 least
                 probability
                 ,
                 and
                 a
                 very
                 great
                 apparent
                 danger
                 in
                 a
                 mistake
                 about
                 the
                 other
                 :
                 In
                 this
                 case
                 ,
                 prudence
                 will
                 oblige
                 a
                 man
                 to
                 do
                 that
                 which
                 may
                 make
                 most
                 for
                 his
                 own
                 safety
                 .
              
               
                 These
                 are
                 those
                 preparatory
                 Principles
                 which
                 I
                 thought
                 fit
                 to
                 premise
                 ,
                 as
                 a
                 necessary
                 foundation
                 for
                 any
                 debate
                 with
                 captious
                 men
                 about
                 these
                 first
                 grounds
                 of
                 Religion
                 .
                 And
                 they
                 are
                 each
                 of
                 them
                 (
                 I
                 think
                 )
                 of
                 such
                 perspicuity
                 ,
                 as
                 to
                 need
                 little
                 more
                 than
                 the
                 bare
                 Proposal
                 of
                 them
                 ,
                 and
                 the
                 Explication
                 of
                 their
                 Terms
                 ,
                 to
                 evince
                 the
                 truth
                 of
                 them
                 .
              
            
             
               
               
                 CHAP.
                 IV.
                 
              
               
                 
                   
                     Concerning
                     the
                  
                   Existence
                   of
                   a
                   Deity
                   ,
                   
                     and
                     the
                     Arguments
                     for
                     it
                     .
                     The
                  
                   I.
                   
                     Argument
                     ,
                     From
                     the
                     universal
                     consent
                     and
                     agreement
                     of
                     Mankind
                     ;
                     and
                     the
                     Objections
                     answered
                     .
                  
                
              
               
                 THese
                 things
                 being
                 premised
                 ,
                 I
                 betake
                 my self
                 to
                 that
                 which
                 was
                 at
                 first
                 proposed
                 as
                 the
                 chief
                 design
                 of
                 this
                 Book
                 ,
                 namely
                 ,
                 to
                 prove
                 
                   the
                   Reasonableness
                   and
                   the
                   Credibility
                   of
                   the
                   Principles
                   of
                   Natural
                   Religion
                   .
                
              
               
                 By
                 Religion
                 ,
                 I
                 mean
                 that
                 general
                 habit
                 of
                 Reverence
                 towards
                 the
                 Divine
                 nature
                 ,
                 whereby
                 we
                 are
                 inabled
                 and
                 inclined
                 to
                 worship
                 and
                 serve
                 God
                 after
                 such
                 a
                 manner
                 as
                 we
                 conceive
                 most
                 agreeable
                 to
                 his
                 will
                 ,
                 so
                 as
                 to
                 procure
                 his
                 favour
                 and
                 blessing
                 .
              
               
                 I
                 call
                 that
                 
                   Natural
                   Religion
                
                 ,
                 which
                 men
                 might
                 know
                 ,
                 and
                 should
                 be
                 obliged
                 unto
                 ,
                 by
                 the
                 meer
                 principles
                 of
                 Reason
                 ,
                 improved
                 by
                 Consideration
                 and
                 Experience
                 ,
                 without
                 the
                 help
                 of
                 Revelation
                 .
              
               
               
                 This
                 doth
                 comprehend
                 under
                 it
                 ,
                 these
                 three
                 principal
                 things
                 :
              
               
                 1.
                 
                 A
                 belief
                 and
                 an
                 acknowledgment
                 of
                 the
                 Divine
                 Nature
                 and
                 Existence
                 .
              
               
                 2.
                 
                 Due
                 apprehensions
                 of
                 his
                 Excellencies
                 and
                 Perfections
                 .
              
               
                 3.
                 
                 Suitable
                 Affections
                 and
                 Demeanour
                 towards
                 him
                 .
              
               
                 Concerning
                 each
                 of
                 which
                 I
                 shall
                 treat
                 in
                 order
                 .
              
               
                 I.
                 There
                 must
                 be
                 a
                 firm
                 belief
                 of
                 the
                 Divine
                 Nature
                 and
                 Existence
                 .
                 
                   Primus
                   est
                   Deorum
                   culius
                   ,
                   Deos
                   credere
                   ,
                
                 saith
                 Seneca
                 .
                 Answerable
                 to
                 that
                 of
                 the
                 Apostle
                 ,
                 
                   He
                   that
                   comes
                   to
                   God
                   ,
                   must
                   believe
                   that
                   he
                   is
                   .
                
                 
                 Now
                 that
                 this
                 is
                 a
                 point
                 highly
                 credible
                 ,
                 and
                 such
                 as
                 every
                 sober
                 rational
                 man
                 ,
                 who
                 will
                 not
                 offer
                 violence
                 to
                 his
                 own
                 faculties
                 ,
                 must
                 submit
                 unto
                 ,
                 I
                 shall
                 endeavour
                 to
                 evince
                 by
                 the
                 plainest
                 Reason
                 .
              
               
                 In
                 treating
                 concerning
                 this
                 Subject
                 ,
                 which
                 both
                 in
                 former
                 and
                 later
                 times
                 hath
                 been
                 so
                 largely
                 discussed
                 by
                 several
                 Authors
                 ,
                 I
                 shall
                 not
                 pretend
                 to
                 the
                 invention
                 of
                 any
                 new
                 arguments
                 ,
                 but
                 content
                 my self
                 with
                 the
                 management
                 of
                 some
                 of
                 those
                 old
                 ones
                 ,
                 which
                 to
                 me
                 seem
                 most
                 plain
                 and
                 convincing
                 .
                 Namely
                 ,
                 from
              
               
                 1.
                 
                 The
                 Universal
                 consent
                 of
                 Nations
                 ,
                 in
                 all
                 places
                 and
                 times
                 .
              
               
               
                 2.
                 
                 The
                 Original
                 of
                 the
                 World.
                 
              
               
                 3.
                 
                 That
                 excellent
                 contrivance
                 which
                 there
                 is
                 in
                 all
                 natural
                 things
                 .
              
               
                 4.
                 
                 The
                 Works
                 of
                 Providence
                 in
                 the
                 Government
                 of
                 the
                 World.
                 
              
               
                 1.
                 
                 From
                 the
                 Universal
                 Consent
                 of
                 Nations
                 in
                 all
                 places
                 and
                 times
                 ,
                 which
                 must
                 needs
                 render
                 any
                 thing
                 highly
                 credible
                 to
                 all
                 such
                 as
                 will
                 but
                 allow
                 the
                 human
                 nature
                 to
                 be
                 Rational
                 ,
                 and
                 to
                 be
                 naturally
                 endowed
                 with
                 a
                 Capacity
                 of
                 distinguishing
                 betwixt
                 Truth
                 and
                 Falshood
                 .
              
               
                 It
                 is
                 laid
                 down
                 by
                 the
                 *
                 Philosopher
                 as
                 the
                 proper
                 way
                 of
                 Reasoning
                 from
                 Authority
                 ,
                 That
                 what
                 seems
                 true
                 to
                 some
                 wise
                 men
                 ,
                 may
                 upon
                 that
                 account
                 be
                 esteemed
                 somewhat
                 probable
                 ;
                 what
                 is
                 believed
                 by
                 most
                 wise
                 men
                 ,
                 hath
                 a
                 further
                 degree
                 of
                 probability
                 ;
                 what
                 
                   most
                   men
                
                 ,
                 both
                 wise
                 and
                 unwise
                 ,
                 do
                 assent
                 unto
                 ,
                 is
                 yet
                 more
                 probable
                 :
                 But
                 what
                 
                   all
                   men
                
                 have
                 generally
                 consented
                 to
                 ,
                 hath
                 for
                 it
                 the
                 highest
                 degree
                 of
                 evidence
                 of
                 this
                 kind
                 ,
                 that
                 any
                 thing
                 is
                 capable
                 of
                 :
                 And
                 it
                 must
                 be
                 monstrous
                 arrogance
                 and
                 folly
                 for
                 any
                 single
                 persons
                 to
                 prefer
                 their
                 own
                 judgments
                 before
                 the
                 general
                 suffrage
                 of
                 Mankind
                 .
              
               
                 It
                 is
                 observed
                 by
                 AElian
                 ,
                 That
                 the
                 notions
                 
                 concerning
                 the
                 Existence
                 and
                 Nature
                 
                 of
                 God
                 ,
                 and
                 of
                 a
                 future
                 state
                 ,
                 were
                 more
                 firmely
                 believed
                 ,
                 and
                 did
                 usually
                 make
                 deeper
                 impression
                 upon
                 the
                 
                   illiterate
                   Vulgar
                
                 ,
                 who
                 were
                 guided
                 by
                 the
                 more
                 simple
                 dictates
                 of
                 Nature
                 ,
                 than
                 upon
                 several
                 of
                 the
                 philosophers
                 ,
                 who
                 by
                 their
                 art
                 and
                 subtilty
                 were
                 able
                 to
                 invent
                 disguises
                 ,
                 and
                 to
                 dispute
                 themselves
                 into
                 doubts
                 and
                 uncertainties
                 concerning
                 such
                 things
                 as
                 might
                 bring
                 disquiet
                 to
                 their
                 minds
                 .
              
               
                 That
                 all
                 Nations
                 of
                 men
                 now
                 do
                 ,
                 and
                 have
                 formerly
                 owned
                 this
                 Principle
                 ,
                 may
                 appear
                 both
                 from
                 present
                 experience
                 ,
                 and
                 the
                 History
                 of
                 other
                 Times
                 and
                 Places
                 .
                 And
                 here
                 I
                 might
                 cite
                 abundance
                 of
                 the
                 best
                 Authors
                 that
                 are
                 extant
                 ,
                 concerning
                 the
                 truth
                 of
                 this
                 in
                 all
                 other
                 Ages
                 and
                 Nations
                 .
                 But
                 for
                 brevity's
                 sake
                 I
                 shall
                 mention
                 only
                 two
                 ,
                 Tully
                 and
                 
                   Seneca
                   .
                   Quae
                   gens
                   est
                   ,
                   aut
                   quod
                   genus
                   hominum
                   ,
                   quod
                   non
                   habeat
                
                 
                 
                   sine
                   doctrinâ
                   ,
                   anticipationem
                   quandam
                   Deorum
                   ,
                   quam
                   appellat
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 Epicurus
                 .
                 
                   What
                   kind
                   of
                   men
                   are
                   there
                   any
                   where
                   ,
                   who
                   have
                   not
                   of
                   themselves
                   this
                   prenotion
                   of
                   a
                   Deity
                   ?
                
                 And
                 in
                 another
                 place
                 :
                 
                   Nulla
                   gens
                   est
                   ,
                   neque
                   tam
                   immansueta
                
                 
                 
                   neque
                   tam
                   fera
                   ,
                   quae
                   non
                   etiamsi
                   ignoret
                   qualem
                   habere
                   Denm
                   deceat
                   ,
                   tamen
                   habendum
                   sciat
                   .
                
                 
                   Amongst
                   all
                   mankind
                   there
                   is
                   no
                   Nation
                   so
                   wild
                   and
                   barbarous
                   ,
                   
                   who
                   though
                   they
                   may
                   mistake
                   in
                   their
                   due
                   apprehensions
                   of
                   the
                   nature
                   of
                   God
                   ,
                   do
                   not
                   yet
                   acknowledg
                   his
                   being
                   .
                
                 And
                 elsewhere
                 :
                 
                   Nulla
                   est
                   gens
                   tam
                   fera
                   ,
                   nemo
                   omnium
                
                 
                 
                   tam
                   immanis
                   ,
                   cujus
                   mentem
                   non
                   imbuerit
                   Deorum
                   timor
                   .
                
                 
                   There
                   is
                   no
                   Nation
                   so
                   immensely
                   barbarous
                   and
                   savage
                   ,
                   as
                   not
                   to
                   believe
                   the
                   existence
                   of
                   a
                   Deity
                   ,
                   and
                   by
                   some
                   kind
                   of
                   services
                   to
                   express
                   their
                   adoration
                   of
                   him
                   .
                
                 So
                 
                   Seneca
                   ,
                   Nulla
                   gens
                
                 
                 
                   usquam
                   est
                   ,
                   adeo
                   extra
                   leges
                   moresque
                   projecta
                   ,
                   ut
                   non
                   aliquos
                   Deos
                   credat
                   .
                
                 
                   There
                   is
                   no
                   where
                   any
                   Nation
                   so
                   utterly
                   lost
                   to
                   all
                   things
                   of
                   Law
                   and
                   Morality
                   ,
                   as
                   not
                   to
                   believe
                   the
                   existence
                   of
                   God.
                   
                
              
               
                 He
                 that
                 shall
                 traverse
                 over
                 all
                 this
                 habitable
                 Earth
                 ,
                 with
                 all
                 those
                 remote
                 corners
                 of
                 it
                 ,
                 reserved
                 for
                 the
                 discovery
                 of
                 these
                 later
                 Ages
                 ,
                 may
                 find
                 some
                 Nations
                 without
                 Cities
                 ,
                 Schools
                 ,
                 Houses
                 ,
                 Garments
                 ,
                 Coin
                 ;
                 but
                 none
                 without
                 their
                 God.
                 They
                 may
                 ,
                 and
                 do
                 vastly
                 differ
                 in
                 their
                 Manners
                 ,
                 Institutions
                 ,
                 Customs
                 :
                 But
                 yet
                 all
                 of
                 them
                 agree
                 in
                 having
                 some
                 Deity
                 to
                 worship
                 .
              
               
                 And
                 besides
                 this
                 Universality
                 as
                 to
                 Nations
                 and
                 Places
                 ,
                 it
                 hath
                 been
                 so
                 likewise
                 as
                 to
                 Times
                 .
                 Religion
                 was
                 observed
                 in
                 the
                 beginning
                 of
                 the
                 World
                 ,
                 before
                 there
                 were
                 Civil
                 Laws
                 amongst
                 men
                 ,
                 I
                 mean
                 any
                 other
                 than
                 the
                 meer
                 wills
                 of
                 their
                 Princes
                 and
                 Governours
                 .
              
               
               
                 The
                 Works
                 of
                 Moses
                 are
                 by
                 general
                 consent
                 acknowledged
                 to
                 be
                 the
                 most
                 ancient
                 Writings
                 in
                 the
                 world
                 .
                 And
                 though
                 the
                 design
                 of
                 them
                 be
                 to
                 prescribe
                 Doctrines
                 and
                 Rules
                 for
                 Religion
                 ,
                 yet
                 there
                 is
                 nothing
                 offered
                 in
                 them
                 by
                 way
                 of
                 proof
                 or
                 perswasion
                 concerning
                 the
                 
                   Existence
                   of
                   God
                
                 ;
                 but
                 it
                 is
                 a
                 thing
                 taken
                 for
                 granted
                 ,
                 as
                 being
                 universally
                 acknowledged
                 and
                 believed
                 .
                 Nor
                 do
                 we
                 read
                 that
                 any
                 of
                 the
                 other
                 Ancient
                 Law-givers
                 or
                 founders
                 of
                 Commonwealths
                 ,
                 who
                 thought
                 fit
                 to
                 prescribe
                 Rules
                 for
                 the
                 Worship
                 of
                 God
                 ,
                 have
                 endeavoured
                 to
                 perswade
                 the
                 people
                 concerning
                 his
                 Being
                 ;
                 which
                 yet
                 had
                 been
                 most
                 necessary
                 ,
                 if
                 any
                 doubt
                 or
                 question
                 had
                 then
                 been
                 made
                 of
                 it
                 ;
                 as
                 being
                 the
                 very
                 foundation
                 of
                 Religion
                 ,
                 and
                 a
                 disposition
                 so
                 requisite
                 to
                 qualifie
                 men
                 for
                 Society
                 and
                 Government
                 .
              
               
                 And
                 as
                 it
                 hath
                 been
                 thus
                 in
                 former
                 times
                 ,
                 so
                 is
                 it
                 now
                 amongst
                 the
                 Nations
                 more
                 lately
                 discovered
                 ,
                 and
                 not
                 known
                 to
                 former
                 Ages
                 .
                 'T
                 is
                 excellently
                 said
                 by
                 
                   Tully
                   ,
                   Opinionum
                   commenta
                   delet
                   dies
                   ,
                
                 
                 
                   Naturae
                   judicia
                   confirmat
                
                 :
                 That
                 time
                 wears
                 out
                 the
                 fictions
                 of
                 Opinion
                 ,
                 and
                 doth
                 by
                 degrees
                 discover
                 and
                 unmask
                 the
                 fallacy
                 of
                 ungrounded
                 perswasions
                 ,
                 but
                 confirms
                 the
                 dictates
                 and
                 sentiments
                 of
                 Nature
                 ;
                 
                 and
                 't
                 is
                 a
                 good
                 sign
                 that
                 those
                 Notions
                 are
                 well
                 established
                 which
                 can
                 endure
                 the
                 Test
                 of
                 all
                 Ages
                 .
              
               
                 There
                 are
                 two
                 things
                 may
                 be
                 objected
                 against
                 this
                 Argument
                 .
              
               
                 1.
                 
                 That
                 there
                 is
                 no
                 such
                 Universal
                 Consent
                 as
                 is
                 pretended
                 .
              
               
                 2.
                 
                 If
                 there
                 were
                 ,
                 This
                 would
                 signifie
                 but
                 little
                 ,
                 because
                 it
                 may
                 as
                 well
                 be
                 urged
                 for
                 Polytheism
                 and
                 Idolatry
                 .
              
               
                 1.
                 
                 That
                 there
                 is
                 no
                 such
                 Universal
                 Consent
                 as
                 is
                 pretended
                 ,
                 Because
                 there
                 are
                 some
                 Nations
                 in
                 the
                 world
                 so
                 wild
                 and
                 savage
                 ,
                 as
                 not
                 to
                 acknowledg
                 any
                 Deity
                 ;
                 which
                 by
                 several
                 Historians
                 is
                 reported
                 of
                 the
                 Cannibals
                 in
                 America
                 ,
                 and
                 the
                 Inhabitants
                 of
                 Soldania
                 in
                 Africk
                 ,
                 who
                 are
                 so
                 sottish
                 and
                 grosly
                 ignorant
                 ,
                 that
                 they
                 differ
                 very
                 little
                 from
                 Brutes
                 ,
                 having
                 scarce
                 any
                 thing
                 amongst
                 them
                 of
                 
                   Civil
                   Policy
                
                 ,
                 and
                 nothing
                 at
                 all
                 of
                 Religion
                 ,
                 or
                 any
                 publick
                 Assemblies
                 for
                 Worship
                 :
                 Besides
                 such
                 particular
                 persons
                 ,
                 pretending
                 to
                 Learning
                 and
                 Philosophy
                 ,
                 as
                 in
                 several
                 Ages
                 have
                 openly
                 asserted
                 ,
                 and
                 professedly
                 maintained
                 Atheistical
                 Principles
                 ,
                 as
                 
                   Diagoras
                   ,
                   Theodorus
                   ,
                   Pherecides
                
                 ,
                 and
                 others
                 are
                 said
                 to
                 have
                 done
                 .
              
               
               
                 To
                 this
                 it
                 may
                 be
                 said
                 ,
                 that
                 supposing
                 these
                 reports
                 to
                 be
                 true
                 ,
                 There
                 may
                 almost
                 in
                 all
                 kinds
                 be
                 some
                 few
                 instances
                 ,
                 besides
                 and
                 against
                 the
                 general
                 course
                 of
                 things
                 ,
                 which
                 yet
                 can
                 no
                 more
                 be
                 urged
                 as
                 prejudices
                 against
                 the
                 common
                 and
                 most
                 usual
                 order
                 belonging
                 to
                 them
                 ,
                 than
                 Prodigies
                 may
                 to
                 prove
                 ,
                 that
                 there
                 is
                 no
                 Regularity
                 in
                 the
                 Laws
                 of
                 Nature
                 .
                 Is
                 there
                 any
                 Equity
                 or
                 the
                 least
                 colour
                 of
                 Reason
                 in
                 this
                 ?
                 For
                 a
                 man
                 to
                 take
                 an
                 Essay
                 of
                 the
                 nature
                 of
                 any
                 species
                 of
                 things
                 from
                 such
                 particular
                 instances
                 ,
                 as
                 in
                 their
                 kinds
                 are
                 monstrous
                 ?
                 Because
                 beasts
                 may
                 sometimes
                 be
                 brought
                 forth
                 with
                 five
                 legs
                 ,
                 and
                 it
                 may
                 be
                 two
                 heads
                 ,
                 is
                 it
                 reason
                 therefore
                 to
                 conclude
                 ,
                 that
                 no
                 other
                 shape
                 is
                 natural
                 to
                 their
                 kind
                 ?
                 
                   Specimen
                   naturae
                   cujuslibet
                   ,
                   a
                   naturâ
                   optimâ
                   sumendum
                   est
                   ,
                
                 (
                 saith
                 Tully
                 )
                 The
                 Essay
                 of
                 any
                 kind
                 is
                 rather
                 to
                 be
                 taken
                 from
                 the
                 best
                 and
                 most
                 usual
                 ,
                 than
                 from
                 the
                 worst
                 and
                 most
                 depraved
                 part
                 of
                 it
                 .
                 Will
                 it
                 therefore
                 follow
                 ,
                 that
                 Honey
                 is
                 not
                 naturally
                 sweet
                 to
                 our
                 taste
                 ,
                 because
                 a
                 sick
                 palate
                 doth
                 not
                 judg
                 it
                 to
                 be
                 so
                 ?
                 Such
                 dissolute
                 persons
                 ,
                 as
                 are
                 altogether
                 immersed
                 in
                 sensuality
                 ,
                 whereby
                 they
                 have
                 besotted
                 their
                 judgments
                 ,
                 cannot
                 be
                 looked
                 upon
                 as
                 the
                 most
                 competent
                 instances
                 of
                 what
                 belongs
                 to
                 Humane
                 nature
                 .
              
               
               
                 Where
                 there
                 is
                 either
                 a
                 defect
                 of
                 reason
                 ,
                 or
                 a
                 gross
                 neglect
                 in
                 exciting
                 a
                 mans
                 natural
                 faculties
                 ,
                 or
                 improving
                 his
                 reason
                 ,
                 by
                 a
                 due
                 consideration
                 of
                 such
                 consequences
                 as
                 do
                 most
                 naturally
                 result
                 from
                 it
                 :
                 In
                 such
                 cases
                 ,
                 it
                 cannot
                 otherwise
                 be
                 expected
                 ,
                 but
                 that
                 he
                 must
                 come
                 short
                 of
                 that
                 knowledg
                 which
                 he
                 is
                 naturally
                 capable
                 of
                 ,
                 and
                 should
                 have
                 ,
                 were
                 it
                 not
                 for
                 these
                 defects
                 .
              
               
                 Some
                 men
                 are
                 born
                 blind
                 ,
                 or
                 have
                 lost
                 their
                 sight
                 ,
                 will
                 it
                 hence
                 follow
                 ,
                 that
                 there
                 is
                 no
                 such
                 thing
                 in
                 nature
                 as
                 Light
                 or
                 Colour
                 ?
                 Others
                 are
                 Lunaticks
                 or
                 Ideots
                 ,
                 should
                 any
                 man
                 from
                 hence
                 infer
                 ,
                 that
                 there
                 is
                 no
                 such
                 thing
                 as
                 Reason
                 ?
                 No
                 man
                 may
                 raise
                 any
                 doubt
                 from
                 such
                 instances
                 as
                 these
                 ,
                 but
                 he
                 that
                 will
                 make
                 it
                 a
                 serious
                 Question
                 ,
                 Who
                 are
                 the
                 mad
                 men
                 ,
                 whether
                 those
                 in
                 Bedlam
                 ,
                 or
                 those
                 out
                 of
                 it
                 ?
                 Whether
                 Ideots
                 are
                 not
                 the
                 wisest
                 of
                 men
                 ,
                 and
                 all
                 others
                 the
                 veryest
                 fools
                 ,
                 according
                 as
                 they
                 are
                 at
                 the
                 widest
                 distance
                 from
                 them
                 ?
                 Can
                 that
                 man
                 be
                 thought
                 to
                 need
                 any
                 further
                 confutation
                 or
                 pursuit
                 ,
                 who
                 is
                 forced
                 to
                 fly
                 to
                 such
                 a
                 retreat
                 ?
              
               
                 As
                 for
                 those
                 instances
                 of
                 
                   particular
                   persons
                
                 ,
                 whom
                 stories
                 deliver
                 down
                 to
                 us
                 ,
                 as
                 being
                 
                   professed
                   Atheists
                
                 ,
                 it
                 may
                 be
                 said
                 .
              
               
               
                 1.
                 
                 'T
                 is
                 plain
                 ,
                 that
                 some
                 of
                 these
                 were
                 counted
                 Atheists
                 and
                 Despisers
                 of
                 Religion
                 ,
                 because
                 they
                 did
                 endeavour
                 to
                 confute
                 the
                 fopperies
                 of
                 the
                 Heathen
                 worship
                 ,
                 and
                 deny
                 the
                 Sun
                 and
                 Moon
                 ,
                 and
                 the
                 several
                 Idols
                 that
                 were
                 adored
                 in
                 their
                 Countries
                 ,
                 to
                 be
                 true
                 Gods
                 :
                 The
                 loose
                 and
                 vitious
                 Poets
                 ,
                 having
                 so
                 far
                 debaucht
                 the
                 understandings
                 of
                 the
                 Vulgar
                 ,
                 in
                 those
                 darker
                 ages
                 ,
                 as
                 to
                 make
                 them
                 believe
                 vile
                 and
                 filthy
                 things
                 of
                 their
                 Gods
                 ,
                 unsuitable
                 to
                 all
                 Principles
                 of
                 sobriety
                 and
                 common
                 reason
                 .
                 Upon
                 this
                 ,
                 several
                 men
                 ,
                 who
                 were
                 more
                 judicious
                 and
                 virtuous
                 than
                 others
                 ,
                 thought
                 themselves
                 obliged
                 to
                 reclaim
                 the
                 people
                 from
                 such
                 mischievous
                 fopperies
                 :
                 In
                 order
                 to
                 which
                 ,
                 besides
                 the
                 more
                 serious
                 arguments
                 which
                 they
                 made
                 use
                 of
                 ,
                 they
                 did
                 likewise
                 by
                 jeers
                 and
                 scoffs
                 endeavour
                 to
                 render
                 these
                 vitious
                 Deities
                 contemptible
                 ,
                 and
                 to
                 deride
                 them
                 out
                 of
                 the
                 world
                 .
                 And
                 for
                 this
                 were
                 they
                 by
                 the
                 foolish
                 superstitious
                 multitude
                 counted
                 Atheists
                 ,
                 which
                 was
                 the
                 case
                 of
                 
                   Anaxagoras
                   ,
                   Socrates
                
                 ,
                 and
                 others
                 .
              
               
                 2.
                 
                 Let
                 it
                 be
                 supposed
                 ,
                 that
                 some
                 men
                 have
                 declared
                 a
                 disbelief
                 of
                 the
                 Divine
                 nature
                 in
                 general
                 ;
                 yet
                 as
                 there
                 have
                 been
                 always
                 some
                 monsters
                 amongst
                 men
                 ,
                 in
                 respect
                 of
                 their
                 Bodies
                 ,
                 so
                 may
                 there
                 be
                 likewise
                 
                 in
                 respect
                 of
                 their
                 minds
                 .
                 And
                 this
                 no
                 prejudice
                 to
                 the
                 standing
                 laws
                 of
                 Nature
                 .
                 And
                 besides
                 it
                 ought
                 to
                 be
                 considered
                 ,
                 that
                 the
                 same
                 stories
                 which
                 mention
                 such
                 persons
                 as
                 profest
                 Atheists
                 ,
                 do
                 likewise
                 give
                 an
                 account
                 of
                 divers
                 signal
                 judgments
                 ,
                 whereby
                 they
                 were
                 witnessed
                 against
                 from
                 Heaven
                 .
              
               
                 3.
                 
                 But
                 I
                 add
                 further
                 ,
                 There
                 never
                 yet
                 was
                 any
                 such
                 person
                 ,
                 who
                 had
                 any
                 full
                 and
                 abiding
                 conviction
                 upon
                 his
                 mind
                 ,
                 against
                 the
                 Existence
                 of
                 God.
                 
                   Mentiuntur
                   qui
                   dicunt
                   se
                   non
                   sentire
                   esse
                   Deum
                   ,
                   nam
                   etsi
                   tibi
                   affirment
                   interdin
                   ,
                   noctu
                   tamen
                   &
                   sibi
                   dubitant
                   .
                
                 
                   They
                   lye
                   who
                   say
                   that
                   they
                   believe
                   there
                   is
                   no
                   God
                   (
                   saith
                   Seneca
                   )
                   though
                   they
                   may
                   profess
                   this
                   somewhat
                   confidently
                   in
                   the
                   day-time
                   ,
                   when
                   they
                   are
                   in
                   company
                   ,
                   yet
                   in
                   the
                   night
                   and
                   alone
                   they
                   have
                   doubtful
                   thoughts
                   about
                   it
                   .
                
                 'T
                 is
                 their
                 wish
                 ,
                 but
                 not
                 their
                 opinion
                 .
                 The
                 interest
                 of
                 their
                 guilt
                 doth
                 make
                 them
                 desire
                 it
                 .
                 But
                 they
                 are
                 never
                 able
                 with
                 all
                 their
                 endeavours
                 wholly
                 to
                 extinguish
                 their
                 natural
                 notions
                 about
                 it
                 .
                 Witness
                 those
                 continual
                 fears
                 and
                 terrors
                 ,
                 whereunto
                 such
                 kind
                 of
                 men
                 are
                 above
                 all
                 others
                 most
                 obnoxious
                 .
              
               
                 The
                 second
                 Objection
                 was
                 ,
                 That
                 if
                 the
                 consent
                 of
                 Nations
                 be
                 a
                 sufficient
                 evidence
                 
                 to
                 prove
                 the
                 
                   Existence
                   of
                   God
                
                 ,
                 it
                 may
                 as
                 well
                 prove
                 Polytheism
                 and
                 Idolatry
                 ,
                 for
                 which
                 the
                 like
                 consent
                 may
                 be
                 pleaded
                 .
              
               
                 To
                 this
                 two
                 things
                 may
                 be
                 answered
                 :
              
               
                 1.
                 
                 Though
                 the
                 Unity
                 of
                 the
                 Godhead
                 ,
                 and
                 the
                 unfitness
                 of
                 worshipping
                 him
                 by
                 Idols
                 ,
                 be
                 discoverable
                 by
                 the
                 light
                 of
                 nature
                 ;
                 yet
                 these
                 things
                 are
                 not
                 so
                 immediate
                 ,
                 and
                 so
                 obvious
                 to
                 every
                 ones
                 understanding
                 as
                 the
                 Being
                 of
                 God
                 is
                 ,
                 but
                 will
                 require
                 some
                 deeper
                 consideration
                 ,
                 and
                 some
                 skill
                 in
                 the
                 rules
                 of
                 reasoning
                 .
                 Now
                 it
                 could
                 not
                 be
                 reasonably
                 expected
                 ,
                 that
                 either
                 the
                 generality
                 ,
                 or
                 any
                 considerable
                 number
                 of
                 the
                 Vulgar
                 ,
                 should
                 attain
                 to
                 such
                 a
                 degree
                 of
                 knowledg
                 as
                 their
                 own
                 natural
                 reason
                 ,
                 duly
                 exercised
                 and
                 improved
                 ,
                 might
                 have
                 furnished
                 them
                 with
                 .
                 Partly
                 by
                 reason
                 of
                 the
                 
                   prejudice
                   of
                   Education
                
                 ,
                 which
                 must
                 needs
                 incline
                 them
                 to
                 acquiesce
                 in
                 what
                 is
                 delivered
                 down
                 to
                 them
                 ,
                 as
                 the
                 belief
                 or
                 practice
                 of
                 their
                 Forefathers
                 ;
                 and
                 consequently
                 hinder
                 them
                 from
                 an
                 impartial
                 enquiry
                 into
                 the
                 nature
                 of
                 things
                 :
                 But
                 chiefly
                 for
                 want
                 of
                 
                   sufficient
                   leisure
                
                 to
                 apply
                 themselves
                 to
                 the
                 business
                 of
                 contemplation
                 ,
                 by
                 reason
                 of
                 their
                 being
                 immersed
                 in
                 the
                 affairs
                 of
                 the
                 World
                 ,
                 either
                 pleasures
                 ,
                 ambition
                 ,
                 riches
                 ,
                 or
                 else
                 being
                 wholly
                 taken
                 up
                 with
                 cares
                 ,
                 about
                 providing
                 the
                 
                 necessaries
                 of
                 life
                 for
                 themselves
                 and
                 their
                 families
                 ;
                 which
                 must
                 needs
                 much
                 divert
                 them
                 ,
                 from
                 the
                 serious
                 consideration
                 of
                 things
                 ,
                 and
                 hinder
                 them
                 from
                 the
                 improvement
                 of
                 their
                 natural
                 light
                 to
                 all
                 the
                 due
                 consequences
                 of
                 it
                 .
              
               
                 2.
                 
                 The
                 most
                 considering
                 and
                 the
                 wisest
                 men
                 in
                 all
                 Ages
                 and
                 Nations
                 ,
                 have
                 constantly
                 differed
                 from
                 the
                 Vulgar
                 in
                 their
                 thoughts
                 about
                 these
                 things
                 ,
                 believing
                 but
                 one
                 supreme
                 Deity
                 ,
                 the
                 Father
                 of
                 all
                 other
                 subordinate
                 Powers
                 :
                 
                   
                     —
                     Hominum
                     sator
                     atque
                     Deorum
                     .
                  
                
              
               
                 Whom
                 they
                 called
                 Jupiter
                 or
                 Jove
                 ,
                 with
                 plain
                 reference
                 to
                 the
                 Hebrew
                 name
                 Jehovah
                 .
                 And
                 to
                 this
                 one
                 God
                 did
                 they
                 ascribe
                 several
                 names
                 ,
                 according
                 to
                 those
                 several
                 virtues
                 they
                 suppos'd
                 to
                 be
                 in
                 him
                 ,
                 or
                 benefits
                 they
                 expected
                 from
                 him
                 .
                 Bacchus
                 ,
                 and
                 
                   Neptune
                   ,
                   Nature
                   ,
                   Fortune
                   ,
                   Fate
                   :
                   Omnia
                   quidem
                   Dei
                   nominasunt
                   ,
                   varie
                   utentis
                   suâ
                   potestate
                   ,
                
                 saith
                 Seneca
                 .
                 So
                 likewise
                 Pythagoras
                 ,
                 
                 
                   Socrates
                   ,
                   Plato
                   ,
                   Aristotle
                   ,
                   &c.
                
                 And
                 they
                 advise
                 men
                 ,
                 to
                 worship
                 this
                 God
                 not
                 so
                 much
                 by
                 Images
                 ,
                 or
                 by
                 Sacrifices
                 ,
                 as
                 by
                 inward
                 goodness
                 ,
                 by
                 endeavouring
                 to
                 be
                 like
                 him
                 ;
                 as
                 I
                 shall
                 shew
                 more
                 largely
                 afterwards
                 .
                 Now
                 though
                 the
                 opinion
                 of
                 the
                 Vulgar
                 ,
                 with
                 the
                 consent
                 of
                 the
                 Wise
                 ,
                 may
                 be
                 of
                 great
                 Authority
                 ;
                 yet
                 being
                 separated
                 
                 from
                 or
                 especially
                 opposed
                 unto
                 ,
                 their
                 opinion
                 ,
                 who
                 are
                 best
                 able
                 to
                 judg
                 ,
                 it
                 must
                 needs
                 signifie
                 but
                 little
                 .
              
               
                 If
                 the
                 question
                 should
                 here
                 be
                 proposed
                 ,
                 How
                 comes
                 it
                 to
                 pass
                 ,
                 that
                 mankind
                 should
                 thus
                 consent
                 and
                 agree
                 in
                 the
                 notion
                 of
                 a
                 Deity
                 ,
                 and
                 to
                 what
                 ground
                 or
                 cause
                 may
                 it
                 be
                 ascribed
                 ?
              
               
                 To
                 this
                 I
                 shall
                 suggest
                 something
                 by
                 way
                 of
                 answer
                 ,
                 both
                 Negatively
                 ,
                 and
                 Positively
                 .
              
               
                 1.
                 
                 Negatively
                 ,
                 from
                 what
                 hath
                 been
                 said
                 it
                 may
                 appear
                 ,
                 that
                 this
                 belief
                 doth
                 not
                 proceed
                 from
                 any
                 particular
                 infirmity
                 ,
                 or
                 
                   occasional
                   prejudice
                
                 in
                 the
                 judgment
                 ,
                 because
                 it
                 hath
                 been
                 so
                 constant
                 and
                 universal
                 amongst
                 Mankind
                 .
                 And
                 besides
                 ,
                 there
                 is
                 not
                 the
                 least
                 probability
                 for
                 those
                 things
                 which
                 are
                 assigned
                 as
                 the
                 grounds
                 of
                 this
                 Prejudice
                 ,
                 namely
                 ,
                 
                   Fear
                   ,
                   Policy
                   ,
                   Stipulation
                
                 .
              
               
                 1.
                 
                 Not
                 Fear
                 ,
                 or
                 a
                 certain
                 jealousie
                 of
                 the
                 worst
                 that
                 may
                 happen
                 .
                 For
                 though
                 it
                 must
                 be
                 granted
                 natural
                 to
                 the
                 minds
                 of
                 men
                 ,
                 to
                 be
                 possessed
                 with
                 an
                 awe
                 towards
                 such
                 things
                 as
                 are
                 able
                 to
                 hurt
                 them
                 ;
                 yet
                 't
                 is
                 much
                 more
                 probable
                 ,
                 that
                 the
                 fear
                 of
                 a
                 supreme
                 Being
                 ,
                 is
                 rather
                 the
                 consequence
                 and
                 Effect
                 of
                 such
                 a
                 belief
                 ,
                 than
                 the
                 Cause
                 of
                 it
                 .
                 For
                 this
                 reason
                 ,
                 Because
                 the
                 Notion
                 of
                 a
                 Deity
                 doth
                 comprehend
                 under
                 
                 it
                 infinite
                 Goodness
                 and
                 Mercy
                 ,
                 as
                 well
                 as
                 Power
                 and
                 Justice
                 ;
                 and
                 there
                 is
                 no
                 reason
                 why
                 Fear
                 should
                 dispose
                 a
                 man
                 to
                 fancy
                 a
                 Being
                 that
                 is
                 infinitely
                 Good
                 and
                 Merciful
                 .
              
               
                 2.
                 
                 Not
                 Policy
                 or
                 the
                 device
                 of
                 Statists
                 ,
                 to
                 keep
                 mens
                 Consciences
                 in
                 awe
                 and
                 oblige
                 them
                 to
                 subjection
                 .
                 1.
                 
                 Because
                 the
                 greatest
                 Princes
                 and
                 Politicians
                 themselves
                 ,
                 have
                 in
                 all
                 ages
                 been
                 as
                 much
                 under
                 this
                 conviction
                 of
                 a
                 Deity
                 ,
                 and
                 the
                 lashes
                 of
                 Conscience
                 ,
                 as
                 any
                 other
                 persons
                 whatsoever
                 ;
                 which
                 could
                 not
                 be
                 ,
                 had
                 they
                 known
                 this
                 business
                 of
                 Religion
                 to
                 have
                 been
                 a
                 device
                 or
                 state
                 engine
                 ,
                 whereby
                 their
                 Subjects
                 were
                 to
                 be
                 imposed
                 upon
                 .
                 2.
                 
                 Because
                 this
                 belief
                 is
                 amongst
                 the
                 more
                 rude
                 and
                 savage
                 Nations
                 ,
                 such
                 as
                 in
                 all
                 other
                 regards
                 are
                 ignorant
                 and
                 wild
                 and
                 utterly
                 destitute
                 of
                 all
                 common
                 Policy
                 .
              
               
                 3.
                 
                 Not
                 Stipulation
                 or
                 mutual
                 agreement
                 ,
                 for
                 the
                 same
                 reason
                 ;
                 Because
                 't
                 is
                 amongst
                 those
                 barbarous
                 and
                 savage
                 people
                 ,
                 who
                 decline
                 all
                 kind
                 of
                 commerce
                 with
                 others
                 .
                 Nor
                 is
                 it
                 imaginable
                 ,
                 how
                 such
                 kind
                 of
                 persons
                 should
                 agree
                 together
                 to
                 promote
                 any
                 opinion
                 ,
                 who
                 are
                 wildly
                 separated
                 from
                 one
                 another
                 ,
                 by
                 Seas
                 ,
                 and
                 Mountains
                 ,
                 and
                 Desarts
                 ;
                 and
                 yet
                 not
                 at
                 so
                 great
                 a
                 distance
                 in
                 their
                 
                 Habitations
                 ,
                 as
                 in
                 their
                 Customs
                 and
                 Manners
                 .
              
               
                 From
                 all
                 which
                 it
                 may
                 appear
                 ,
                 That
                 this
                 Opinion
                 or
                 Belief
                 which
                 is
                 so
                 general
                 amongst
                 men
                 ,
                 doth
                 not
                 arise
                 from
                 any
                 prejudice
                 or
                 partiality
                 upon
                 their
                 minds
                 ;
                 But
                 rather
                 the
                 doubting
                 or
                 questioning
                 of
                 these
                 things
                 ,
                 which
                 
                   belongs
                   but
                   to
                   few
                
                 .
                 There
                 is
                 reason
                 enough
                 to
                 believe
                 ,
                 that
                 this
                 may
                 be
                 founded
                 in
                 prejudice
                 .
                 Nor
                 is
                 it
                 difficult
                 to
                 determine
                 whence
                 their
                 prejudice
                 doth
                 arise
                 ,
                 namely
                 ,
                 from
                 the
                 vitious
                 inclinations
                 of
                 men
                 ,
                 which
                 will
                 corrupt
                 and
                 byass
                 their
                 judgments
                 .
                 When
                 once
                 men
                 are
                 immersed
                 in
                 sensual
                 things
                 ,
                 and
                 are
                 become
                 slaves
                 to
                 their
                 Passions
                 and
                 Lusts
                 ,
                 then
                 are
                 they
                 most
                 disposed
                 to
                 doubt
                 of
                 the
                 Existence
                 of
                 God.
                 Whereas
                 on
                 the
                 contrary
                 ,
                 the
                 more
                 just
                 and
                 honest
                 any
                 man
                 is
                 ,
                 the
                 more
                 willing
                 and
                 careful
                 he
                 is
                 to
                 walk
                 up
                 to
                 the
                 dictates
                 of
                 his
                 natural
                 light
                 ,
                 by
                 so
                 much
                 the
                 more
                 firmely
                 are
                 such
                 persons
                 convinced
                 of
                 this
                 Truth
                 .
                 'T
                 is
                 the
                 Conscience
                 of
                 Guilt
                 which
                 makes
                 it
                 the
                 Interest
                 of
                 some
                 that
                 there
                 should
                 be
                 no
                 God.
                 And
                 consequently
                 being
                 desirous
                 to
                 have
                 it
                 so
                 ,
                 this
                 makes
                 them
                 studious
                 how
                 to
                 find
                 out
                 some
                 doubt
                 and
                 obscurity
                 about
                 it
                 .
              
               
                 2.
                 
                 Affirmatively
                 .
                 It
                 is
                 a
                 known
                 Rule
                 ,
                 
                 
                   That
                   the
                   Cause
                   must
                   be
                   as
                   universal
                   as
                   the
                   Effect
                   is
                   .
                
                 If
                 this
                 belief
                 have
                 been
                 one
                 and
                 constant
                 in
                 all
                 places
                 and
                 times
                 ,
                 then
                 must
                 the
                 cause
                 of
                 it
                 be
                 so
                 likewise
                 .
                 And
                 what
                 is
                 there
                 imaginable
                 that
                 hath
                 a
                 fairer
                 pretence
                 to
                 this
                 ,
                 than
                 the
                 very
                 
                   nature
                   of
                   our
                   minds
                
                 ,
                 which
                 are
                 of
                 such
                 a
                 frame
                 as
                 in
                 the
                 ordinary
                 exercise
                 of
                 their
                 faculties
                 ,
                 will
                 easily
                 find
                 out
                 the
                 necessity
                 of
                 a
                 supreme
                 Being
                 .
                 And
                 it
                 seems
                 very
                 congruous
                 to
                 reason
                 ,
                 that
                 he
                 who
                 is
                 the
                 great
                 Creator
                 of
                 the
                 world
                 ,
                 should
                 set
                 some
                 such
                 mark
                 of
                 himself
                 upon
                 those
                 Creatures
                 that
                 are
                 capable
                 of
                 worshipping
                 him
                 ,
                 whereby
                 they
                 might
                 be
                 led
                 to
                 the
                 Author
                 of
                 their
                 Being
                 ,
                 to
                 whom
                 their
                 worship
                 is
                 to
                 be
                 directed
                 ;
                 as
                 is
                 observed
                 in
                 a
                 late
                 Discourse
                 ,
                 
                 wherein
                 there
                 are
                 many
                 other
                 things
                 to
                 this
                 purpose
                 .
              
               
                 Such
                 kind
                 of
                 Notions
                 as
                 are
                 general
                 to
                 mankind
                 ,
                 and
                 not
                 confined
                 to
                 any
                 particular
                 Sect
                 ,
                 or
                 Nation
                 ,
                 or
                 Time
                 ,
                 are
                 usually
                 styled
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Common
                 Notions
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Seminal
                 Principles
                 ;
                 and
                 
                   Lex
                   nata
                
                 ,
                 by
                 the
                 
                   Roman
                   .
                   Orator
                
                 ,
                 an
                 innate
                 Law
                 ,
                 in
                 opposition
                 to
                 
                   Lex
                   scripta
                
                 ,
                 and
                 in
                 the
                 Apostles
                 phrase
                 ,
                 the
                 
                   Law
                   written
                   in
                   our
                   hearts
                
                 .
                 Which
                 kind
                 of
                 Notions
                 ,
                 though
                 they
                 are
                 of
                 themselves
                 above
                 all
                 other
                 matters
                 most
                 plain
                 and
                 perspicuous
                 ,
                 
                 yet
                 because
                 Learned
                 men
                 do
                 somewhat
                 differ
                 in
                 their
                 apprehensions
                 concerning
                 the
                 first
                 rise
                 and
                 original
                 of
                 them
                 ,
                 I
                 shall
                 therefore
                 take
                 this
                 occasion
                 to
                 suggest
                 briefly
                 ,
                 that
                 which
                 to
                 me
                 seems
                 the
                 most
                 easie
                 and
                 natural
                 way
                 for
                 the
                 explaining
                 of
                 this
                 ,
                 namely
                 ,
                 by
                 comparing
                 the
                 inward
                 sensation
                 of
                 our
                 minds
                 and
                 understandings
                 ,
                 with
                 that
                 of
                 our
                 outward
                 senses
                 .
              
               
                 It
                 hath
                 been
                 generally
                 agreed
                 upon
                 ,
                 and
                 we
                 find
                 it
                 by
                 sufficient
                 experience
                 ,
                 that
                 the
                 acts
                 of
                 our
                 minds
                 are
                 reducible
                 to
                 these
                 three
                 kinds
                 .
              
               
                 1.
                 
                 Perception
                 of
                 such
                 single
                 objects
                 as
                 are
                 proposed
                 to
                 them
                 ,
                 which
                 is
                 called
                 
                   simple
                   Apprehension
                
                 .
              
               
                 2.
                 
                 Putting
                 together
                 such
                 single
                 objects
                 ,
                 in
                 order
                 to
                 our
                 comparing
                 of
                 the
                 agreement
                 or
                 disagreement
                 betwixt
                 them
                 ,
                 by
                 which
                 we
                 make
                 Propositions
                 ,
                 which
                 is
                 called
                 Judging
                 .
              
               
                 3.
                 
                 The
                 discerning
                 of
                 that
                 connexion
                 or
                 dependence
                 which
                 there
                 is
                 betwixt
                 several
                 Propositions
                 ,
                 whereby
                 we
                 are
                 enabled
                 to
                 infer
                 one
                 Proposition
                 from
                 another
                 ,
                 which
                 is
                 called
                 Ratiocination
                 ,
                 or
                 Discourse
                 .
              
               
                 Now
                 as
                 there
                 is
                 an
                 universal
                 agreement
                 in
                 the
                 sensation
                 of
                 outward
                 objects
                 ;
                 The
                 
                 Eye
                 and
                 the
                 Ear
                 of
                 all
                 sensitive
                 Creatures
                 ,
                 having
                 the
                 same
                 kind
                 of
                 perception
                 of
                 visible
                 and
                 audible
                 things
                 .
                 Those
                 things
                 which
                 appear
                 Green
                 ,
                 Blew
                 ,
                 or
                 Red
                 to
                 one
                 ,
                 having
                 the
                 same
                 appearance
                 to
                 all
                 others
                 .
                 So
                 must
                 it
                 be
                 with
                 the
                 understandings
                 of
                 men
                 likewise
                 ,
                 which
                 do
                 agree
                 in
                 the
                 same
                 kind
                 of
                 Perception
                 or
                 simple
                 Apprehension
                 of
                 intelligible
                 objects
                 .
              
               
                 And
                 as
                 in
                 making
                 of
                 Propositions
                 ,
                 or
                 compounding
                 our
                 Apprehensions
                 about
                 sensible
                 things
                 ,
                 we
                 determine
                 that
                 the
                 Green
                 in
                 this
                 object
                 is
                 like
                 the
                 Green
                 in
                 that
                 other
                 ,
                 and
                 unlike
                 the
                 Yellow
                 or
                 Blew
                 in
                 a
                 third
                 ;
                 That
                 it
                 is
                 more
                 ,
                 or
                 less
                 ,
                 or
                 equal
                 ,
                 to
                 something
                 else
                 ,
                 with
                 which
                 we
                 compare
                 it
                 :
                 So
                 likewise
                 is
                 it
                 for
                 compounding
                 other
                 simple
                 notions
                 belonging
                 to
                 the
                 understanding
                 ,
                 By
                 which
                 we
                 judg
                 one
                 thing
                 to
                 be
                 like
                 or
                 unlike
                 ,
                 agreeable
                 or
                 disagreeable
                 ,
                 equal
                 ,
                 or
                 more
                 or
                 less
                 ,
                 in
                 respect
                 to
                 something
                 else
                 compared
                 with
                 it
                 .
              
               
                 Now
                 those
                 kind
                 of
                 Apprehensions
                 wherein
                 all
                 men
                 do
                 agree
                 ,
                 these
                 are
                 called
                 
                   natural
                   Notions
                
                 .
                 And
                 of
                 this
                 kind
                 are
                 all
                 those
                 Opinions
                 which
                 have
                 in
                 them
                 such
                 a
                 suitableness
                 to
                 the
                 minds
                 of
                 men
                 ,
                 as
                 to
                 be
                 generally
                 owned
                 and
                 acknowledged
                 for
                 true
                 ,
                 by
                 all
                 such
                 as
                 apply
                 their
                 thoughts
                 to
                 the
                 consideration
                 of
                 them
                 .
              
               
               
                 As
                 for
                 such
                 Doctrines
                 as
                 depend
                 meerly
                 upon
                 institution
                 and
                 the
                 instruction
                 of
                 others
                 ,
                 men
                 do
                 frequently
                 differ
                 both
                 from
                 themselves
                 ,
                 and
                 from
                 one
                 another
                 about
                 them
                 ;
                 because
                 that
                 which
                 can
                 plant
                 ,
                 can
                 supplant
                 .
                 If
                 meer
                 institution
                 be
                 able
                 to
                 fix
                 such
                 opinions
                 ,
                 it
                 may
                 be
                 able
                 to
                 unsettle
                 them
                 again
                 .
                 Whereas
                 no
                 kind
                 of
                 institution
                 will
                 be
                 sufficient
                 to
                 eradicate
                 these
                 natural
                 notions
                 out
                 of
                 the
                 minds
                 of
                 men
                 .
              
               
                 But
                 now
                 ,
                 though
                 the
                 understanding
                 have
                 naturally
                 this
                 power
                 belonging
                 to
                 it
                 ,
                 of
                 Apprehending
                 ,
                 and
                 Comparing
                 ,
                 and
                 Judging
                 of
                 things
                 ;
                 yet
                 is
                 it
                 not
                 to
                 be
                 expected
                 ,
                 either
                 from
                 Infants
                 or
                 from
                 dull
                 sottish
                 people
                 ,
                 or
                 from
                 such
                 as
                 are
                 destitute
                 of
                 all
                 the
                 advantages
                 of
                 Education
                 ,
                 that
                 they
                 should
                 improve
                 this
                 natural
                 ability
                 ,
                 to
                 all
                 the
                 due
                 consequences
                 of
                 it
                 .
                 But
                 in
                 order
                 to
                 this
                 ,
                 't
                 is
                 necessary
                 that
                 men
                 should
                 first
                 be
                 out
                 of
                 their
                 Non-age
                 ,
                 before
                 they
                 can
                 attain
                 to
                 an
                 actual
                 use
                 of
                 this
                 Principle
                 .
                 And
                 withal
                 ,
                 that
                 they
                 should
                 be
                 ready
                 to
                 exert
                 and
                 exercise
                 their
                 faculties
                 to
                 observe
                 and
                 consider
                 the
                 nature
                 of
                 things
                 ,
                 to
                 make
                 use
                 of
                 that
                 help
                 which
                 is
                 to
                 be
                 had
                 ,
                 by
                 the
                 instruction
                 and
                 experience
                 of
                 those
                 with
                 whom
                 they
                 converse
                 .
                 Nor
                 can
                 this
                 be
                 any
                 just
                 exception
                 against
                 
                 the
                 naturalness
                 of
                 such
                 notions
                 ,
                 that
                 they
                 are
                 promoted
                 by
                 the
                 experience
                 and
                 instruction
                 of
                 others
                 ;
                 Because
                 mankind
                 is
                 naturally
                 designed
                 for
                 a
                 Sociable
                 life
                 ,
                 and
                 to
                 be
                 helpful
                 to
                 one
                 another
                 by
                 mutual
                 conversation
                 .
                 And
                 without
                 this
                 advantage
                 of
                 discourse
                 and
                 conversation
                 ,
                 whereby
                 they
                 communicate
                 their
                 thoughts
                 and
                 opinions
                 to
                 one
                 another
                 ,
                 it
                 could
                 not
                 otherwise
                 be
                 ,
                 but
                 that
                 men
                 must
                 needs
                 be
                 strangely
                 ignorant
                 ,
                 and
                 have
                 many
                 wild
                 and
                 gross
                 apprehensions
                 of
                 such
                 things
                 as
                 are
                 in
                 themselves
                 very
                 plain
                 and
                 obvious
                 ,
                 and
                 do
                 appear
                 so
                 to
                 others
                 .
              
               
                 For
                 the
                 better
                 understanding
                 of
                 this
                 ,
                 let
                 us
                 suppose
                 a
                 person
                 bred
                 up
                 in
                 some
                 deep
                 Cavern
                 of
                 the
                 Earth
                 ,
                 without
                 any
                 instruction
                 from
                 others
                 ,
                 concerning
                 the
                 state
                 of
                 things
                 in
                 this
                 upper
                 surface
                 of
                 the
                 World
                 :
                 Suppose
                 this
                 person
                 ,
                 after
                 he
                 is
                 arrived
                 to
                 a
                 mature
                 age
                 ,
                 to
                 be
                 fetched
                 up
                 from
                 this
                 solitary
                 abode
                 ,
                 to
                 behold
                 this
                 habitable
                 World
                 ,
                 the
                 Fields
                 ,
                 and
                 Towns
                 ,
                 and
                 Seas
                 ,
                 and
                 Rivers
                 ,
                 the
                 various
                 revolutions
                 of
                 Seasons
                 ,
                 together
                 with
                 the
                 beautiful
                 Host
                 of
                 Heaven
                 ,
                 the
                 Sun
                 ,
                 and
                 Moon
                 ,
                 and
                 Stars
                 :
                 It
                 could
                 not
                 otherwise
                 be
                 ,
                 but
                 that
                 such
                 a
                 Person
                 must
                 at
                 first
                 view
                 have
                 many
                 wild
                 imaginations
                 of
                 things
                 .
                 He
                 might
                 conceive
                 those
                 useful
                 
                 and
                 beautiful
                 contrivances
                 of
                 Houses
                 and
                 Towns
                 ,
                 to
                 spring
                 up
                 and
                 grow
                 out
                 of
                 the
                 Earth
                 ,
                 as
                 well
                 as
                 Trees
                 ;
                 or
                 else
                 that
                 Trees
                 were
                 made
                 and
                 built
                 by
                 men
                 ,
                 as
                 well
                 as
                 Houses
                 .
                 But
                 supposing
                 him
                 to
                 be
                 a
                 man
                 ,
                 he
                 must
                 be
                 endowed
                 with
                 such
                 a
                 natural
                 faculty
                 ,
                 as
                 upon
                 further
                 consideration
                 and
                 experience
                 will
                 quickly
                 satisfie
                 him
                 ,
                 That
                 one
                 of
                 these
                 was
                 natural
                 ,
                 and
                 the
                 other
                 artificial
                 ;
                 And
                 that
                 the
                 buildings
                 were
                 framed
                 to
                 that
                 elegance
                 and
                 convenience
                 by
                 the
                 Art
                 and
                 Skill
                 of
                 men
                 .
              
               
                 It
                 would
                 not
                 at
                 first
                 seem
                 credible
                 to
                 him
                 ,
                 that
                 a
                 large
                 Tree
                 should
                 proceed
                 from
                 a
                 small
                 Seed
                 or
                 Kernel
                 :
                 That
                 an
                 Egg
                 should
                 produce
                 a
                 Bird.
                 And
                 as
                 for
                 Man
                 himself
                 ,
                 he
                 would
                 not
                 be
                 able
                 to
                 have
                 any
                 conception
                 of
                 his
                 true
                 Original
                 ;
                 how
                 it
                 could
                 be
                 possible
                 ,
                 that
                 a
                 young
                 Infant
                 should
                 be
                 bred
                 in
                 his
                 Mothers
                 womb
                 ,
                 where
                 it
                 should
                 continue
                 for
                 so
                 many
                 months
                 inclosed
                 in
                 a
                 bag
                 of
                 water
                 ,
                 without
                 breathing
                 ;
                 yet
                 upon
                 experience
                 these
                 things
                 would
                 appear
                 to
                 him
                 unquestionable
                 ,
                 and
                 of
                 
                   Natural
                   Evidence
                
                 .
              
               
                 From
                 what
                 hath
                 been
                 said
                 ,
                 it
                 will
                 follow
                 ,
                 That
                 such
                 things
                 are
                 evident
                 by
                 
                   natural
                   light
                
                 ,
                 which
                 men
                 of
                 a
                 mature
                 age
                 ,
                 in
                 the
                 ordinary
                 use
                 of
                 their
                 faculties
                 ,
                 with
                 the
                 common
                 help
                 of
                 mutual
                 Society
                 ,
                 may
                 
                 know
                 and
                 be
                 sufficiently
                 assured
                 of
                 ,
                 without
                 the
                 help
                 of
                 any
                 special
                 Revelation
                 .
                 And
                 when
                 it
                 is
                 said
                 that
                 the
                 Notion
                 of
                 God
                 is
                 natural
                 to
                 the
                 soul
                 ,
                 the
                 meaning
                 of
                 it
                 is
                 ,
                 That
                 there
                 is
                 such
                 a
                 faculty
                 in
                 the
                 soul
                 of
                 man
                 ,
                 whereby
                 upon
                 the
                 use
                 of
                 reason
                 he
                 can
                 form
                 within
                 himself
                 a
                 setled
                 notion
                 of
                 such
                 a
                 first
                 and
                 supreme
                 Being
                 ,
                 as
                 is
                 endowed
                 with
                 all
                 possible
                 perfection
                 .
                 Which
                 is
                 all
                 I
                 shall
                 say
                 as
                 to
                 this
                 first
                 Argument
                 .
                 I
                 shall
                 be
                 briefer
                 in
                 the
                 rest
                 .
              
            
             
               
               
                 CHAP.
                 V.
                 
              
               
                 
                   2.
                   
                   Arg.
                   
                     From
                     the
                  
                   Original
                   
                     of
                     the
                  
                   World.
                   
                
              
               
                 NOthing
                 can
                 be
                 more
                 evident
                 ,
                 than
                 that
                 this
                 visible
                 frame
                 which
                 we
                 call
                 the
                 World
                 ,
                 was
                 either
                 from
                 all
                 eternity
                 ,
                 or
                 else
                 that
                 it
                 had
                 a
                 beginning
                 .
                 And
                 if
                 it
                 had
                 a
                 beginning
                 ,
                 this
                 must
                 be
                 either
                 from
                 Chance
                 or
                 from
                 some
                 
                   wise
                   Agent
                
                 .
                 Now
                 if
                 from
                 clear
                 Principles
                 of
                 Reason
                 ,
                 it
                 can
                 be
                 rendered
                 more
                 credible
                 ,
                 that
                 the
                 world
                 had
                 a
                 beginning
                 ,
                 and
                 that
                 from
                 some
                 wise
                 Agent
                 ,
                 This
                 may
                 be
                 another
                 Argument
                 to
                 this
                 purpose
                 .
              
               
                 I
                 cannot
                 here
                 omit
                 the
                 mention
                 of
                 a
                 late
                 Discourse
                 ,
                 wherein
                 this
                 subject
                 hath
                 
                 been
                 so
                 fully
                 treated
                 of
                 ,
                 that
                 I
                 shall
                 need
                 to
                 say
                 the
                 less
                 of
                 it
                 ,
                 having
                 little
                 that
                 is
                 material
                 to
                 add
                 to
                 what
                 is
                 there
                 delivered
                 .
              
               
                 In
                 the
                 discussing
                 of
                 this
                 ,
                 I
                 shall
                 purposely
                 omit
                 the
                 mention
                 of
                 those
                 arguments
                 which
                 relate
                 to
                 Infinity
                 ,
                 as
                 being
                 not
                 so
                 easily
                 intelligible
                 ,
                 and
                 therefore
                 more
                 apt
                 to
                 puzzle
                 and
                 amuse
                 ,
                 than
                 
                 to
                 convince
                 .
                 Let
                 it
                 be
                 supposed
                 ,
                 that
                 each
                 of
                 the
                 two
                 Theories
                 ,
                 whether
                 about
                 the
                 Eternity
                 of
                 the
                 World
                 ,
                 or
                 its
                 having
                 a
                 Beginning
                 ,
                 are
                 not
                 impossible
                 ,
                 and
                 that
                 neither
                 of
                 them
                 does
                 imply
                 a
                 contradiction
                 .
                 And
                 further
                 ,
                 that
                 neither
                 of
                 them
                 can
                 be
                 infallibly
                 demonstrated
                 by
                 the
                 meer
                 principles
                 of
                 Reason
                 .
                 In
                 this
                 case
                 the
                 question
                 must
                 be
                 ,
                 which
                 of
                 them
                 is
                 most
                 credible
                 .
              
               
                 He
                 that
                 would
                 rationally
                 fix
                 his
                 opinion
                 and
                 belief
                 about
                 this
                 matter
                 ,
                 hath
                 but
                 these
                 two
                 kind
                 of
                 Proofs
                 to
                 enquire
                 after
                 .
              
               
                 1.
                 
                 Testimony
                 ,
                 or
                 the
                 Tradition
                 of
                 the
                 most
                 Antient
                 times
                 .
              
               
                 2.
                 
                 Reason
                 ,
                 or
                 such
                 Probabilities
                 as
                 do
                 arise
                 from
                 the
                 nature
                 of
                 the
                 thing
                 .
              
               
                 For
                 the
                 first
                 of
                 these
                 Opinions
                 ,
                 concerning
                 the
                 Eternity
                 of
                 the
                 World
                 ,
                 there
                 is
                 very
                 little
                 to
                 be
                 said
                 from
                 either
                 of
                 these
                 .
              
               
                 1.
                 
                 As
                 to
                 
                   Testimony
                   .
                   Aristotle
                
                 ,
                 who
                 was
                 a
                 great
                 Patron
                 of
                 this
                 Opinion
                 ,
                 and
                 held
                 
                 that
                 the
                 world
                 was
                 a
                 necessary
                 Emanation
                 from
                 God
                 ,
                 as
                 light
                 is
                 from
                 the
                 Sun
                 ;
                 doth
                 of
                 himself
                 acknowledg
                 ,
                 that
                 the
                 Philosophers
                 before
                 him
                 ,
                 were
                 of
                 opinion
                 that
                 the
                 world
                 had
                 a
                 beginning
                 ;
                 which
                 acknowledgment
                 of
                 his
                 ,
                 is
                 no
                 small
                 prejudice
                 to
                 the
                 Autority
                 of
                 his
                 opinion
                 ,
                 as
                 
                 I
                 shall
                 shew
                 afterwards
                 .
                 And
                 then
                 ,
              
               
                 2.
                 
                 As
                 to
                 Reason
                 ,
                 It
                 is
                 a
                 meer
                 precarious
                 Hypothesis
                 ,
                 having
                 no
                 sufficient
                 argument
                 that
                 I
                 know
                 of
                 ,
                 to
                 render
                 it
                 probable
                 .
              
               
                 But
                 now
                 for
                 the
                 other
                 Opinion
                 ,
                 namely
                 ,
                 the
                 beginning
                 of
                 the
                 World
                 ,
                 there
                 are
                 as
                 fair
                 and
                 convincing
                 proofs
                 for
                 it
                 ,
                 of
                 several
                 kinds
                 ,
                 as
                 the
                 nature
                 of
                 the
                 thing
                 is
                 well
                 capable
                 of
                 .
              
               
                 1.
                 
                 From
                 Tradition
                 .
                 If
                 the
                 world
                 were
                 made
                 and
                 had
                 a
                 beginning
                 ,
                 it
                 is
                 but
                 reasonable
                 to
                 expect
                 ,
                 that
                 so
                 memorable
                 a
                 thing
                 as
                 this
                 ,
                 should
                 be
                 recorded
                 in
                 some
                 of
                 the
                 most
                 ancient
                 Histories
                 ;
                 And
                 that
                 some
                 extraordinary
                 means
                 should
                 be
                 used
                 to
                 perpetuate
                 the
                 memory
                 of
                 it
                 ,
                 and
                 to
                 convey
                 it
                 down
                 from
                 one
                 generation
                 to
                 another
                 by
                 Universal
                 Tradition
                 :
                 And
                 if
                 it
                 shall
                 appear
                 ,
                 that
                 all
                 the
                 evidence
                 of
                 this
                 kind
                 is
                 for
                 this
                 opinion
                 ,
                 This
                 must
                 needs
                 render
                 it
                 highly
                 credible
                 .
              
               
                 Now
                 the
                 History
                 of
                 Moses
                 ,
                 hath
                 been
                 generally
                 acknowledged
                 ,
                 to
                 be
                 the
                 most
                 ancient
                 Book
                 in
                 the
                 world
                 ,
                 and
                 always
                 esteemed
                 of
                 great
                 Autority
                 ,
                 even
                 amongst
                 those
                 Heathens
                 who
                 do
                 not
                 believe
                 it
                 to
                 be
                 divinely
                 inspired
                 :
                 And
                 there
                 is
                 no
                 man
                 of
                 learning
                 ,
                 but
                 must
                 allow
                 to
                 it
                 (
                 at
                 least
                 )
                 the
                 ordinary
                 credit
                 of
                 other
                 ancient
                 Histories
                 ;
                 especially
                 ,
                 if
                 he
                 consider
                 what
                 
                 ground
                 there
                 is
                 for
                 the
                 Credibility
                 of
                 it
                 ,
                 from
                 the
                 Theology
                 of
                 the
                 darker
                 times
                 ,
                 which
                 is
                 made
                 up
                 of
                 some
                 imperfect
                 Traditions
                 and
                 allusions
                 ,
                 relating
                 to
                 those
                 particular
                 stories
                 which
                 are
                 more
                 distinctly
                 set
                 down
                 in
                 the
                 writings
                 of
                 Moses
                 .
              
               
                 Now
                 Moses
                 doth
                 give
                 such
                 a
                 plain
                 ,
                 brief
                 ,
                 unaffected
                 account
                 of
                 the
                 Creation
                 of
                 the
                 world
                 ,
                 and
                 of
                 the
                 most
                 remarkable
                 passages
                 of
                 the
                 first
                 ages
                 ,
                 particularly
                 of
                 the
                 plantation
                 of
                 the
                 world
                 by
                 the
                 dispersion
                 of
                 
                 Noah's
                 Family
                 ,
                 so
                 agreeable
                 to
                 the
                 most
                 antient
                 Remains
                 of
                 Heathen
                 Writers
                 ,
                 as
                 must
                 needs
                 very
                 much
                 recommend
                 it
                 to
                 the
                 belief
                 of
                 every
                 impartial
                 man.
                 
              
               
                 Though
                 the
                 Jews
                 were
                 but
                 a
                 small
                 Nation
                 ,
                 and
                 confined
                 to
                 a
                 narrow
                 compass
                 in
                 the
                 world
                 ;
                 yet
                 the
                 first
                 rise
                 of
                 Letters
                 and
                 Languages
                 is
                 truly
                 to
                 be
                 ascribed
                 to
                 them
                 .
                 It
                 is
                 attested
                 by
                 several
                 of
                 the
                 best
                 and
                 most
                 Antient
                 Heathen
                 Writers
                 ,
                 that
                 the
                 Hebrew
                 Alphabet
                 ,
                 or
                 (
                 which
                 is
                 all
                 one
                 )
                 the
                 Phaenician
                 ,
                 is
                 that
                 from
                 which
                 both
                 the
                 Greek
                 and
                 the
                 Latin
                 ,
                 and
                 consequently
                 the
                 generality
                 of
                 the
                 rest
                 now
                 known
                 ,
                 are
                 derived
                 ,
                 so
                 
                   Herodotus
                   ,
                   Plutarch
                   ,
                   Pliny
                   ,
                   Curtius
                   ,
                   Lucan
                   ,
                   &c.
                   
                
                 From
                 whence
                 it
                 may
                 be
                 probably
                 infer'd
                 ,
                 that
                 the
                 account
                 given
                 by
                 the
                 first
                 Language
                 ,
                 is
                 the
                 most
                 ancient
                 ,
                 and
                 therefore
                 the
                 most
                 
                 likely
                 to
                 be
                 a
                 true
                 Account
                 of
                 the
                 first
                 Original
                 of
                 things
                 .
              
               
                 The
                 usual
                 course
                 observed
                 by
                 all
                 Nations
                 to
                 preserve
                 the
                 memory
                 of
                 things
                 most
                 remarkable
                 ,
                 which
                 might
                 otherwise
                 in
                 tract
                 of
                 time
                 be
                 forgotten
                 ,
                 especially
                 amongst
                 such
                 as
                 are
                 not
                 acquainted
                 with
                 Letters
                 ,
                 hath
                 been
                 by
                 some
                 
                   practical
                   Institution
                
                 ,
                 as
                 by
                 appointing
                 some
                 Festival
                 for
                 the
                 Commemoration
                 of
                 such
                 things
                 .
                 And
                 thus
                 likewise
                 hath
                 it
                 been
                 in
                 the
                 present
                 case
                 ;
                 The
                 Sabbath
                 (
                 as
                 Moses
                 expresly
                 tells
                 us
                 )
                 was
                 instituted
                 for
                 this
                 very
                 purpose
                 ,
                 to
                 keep
                 up
                 the
                 memory
                 of
                 the
                 Creation
                 .
                 And
                 though
                 perhaps
                 it
                 may
                 be
                 difficult
                 to
                 prove
                 ,
                 that
                 this
                 day
                 hath
                 upon
                 this
                 Account
                 been
                 observed
                 by
                 any
                 other
                 Nation
                 ,
                 but
                 the
                 Jews
                 ;
                 yet
                 the
                 division
                 of
                 Time
                 by
                 Weeks
                 ,
                 hath
                 been
                 universally
                 observed
                 in
                 the
                 world
                 ,
                 not
                 only
                 amongst
                 the
                 Civiliz'd
                 ,
                 but
                 likewise
                 amongst
                 the
                 most
                 Barbarous
                 Nations
                 .
                 And
                 there
                 being
                 no
                 foundation
                 in
                 nature
                 for
                 this
                 kind
                 of
                 distribution
                 of
                 days
                 ,
                 It
                 must
                 therefore
                 depend
                 upon
                 some
                 antient
                 general
                 Tradition
                 ,
                 the
                 original
                 whereof
                 ,
                 together
                 with
                 the
                 particular
                 reason
                 of
                 it
                 ,
                 is
                 preserv'd
                 in
                 the
                 most
                 ancient
                 of
                 all
                 other
                 Histories
                 ,
                 viz.
                 that
                 of
                 Moses
                 .
              
               
                 As
                 for
                 the
                 derivation
                 of
                 this
                 from
                 the
                 
                 seven
                 Planets
                 ,
                 whose
                 names
                 have
                 been
                 anciently
                 assigned
                 to
                 them
                 ;
                 this
                 being
                 well
                 considered
                 ,
                 will
                 appear
                 to
                 be
                 so
                 far
                 from
                 invalidating
                 what
                 I
                 now
                 assert
                 ,
                 that
                 it
                 will
                 rather
                 contribute
                 to
                 the
                 Probability
                 of
                 it
                 .
              
               
                 It
                 is
                 commonly
                 believed
                 ,
                 that
                 the
                 assignation
                 of
                 the
                 names
                 of
                 the
                 Planets
                 to
                 the
                 days
                 of
                 the
                 week
                 ,
                 was
                 by
                 the
                 Chaldeans
                 ,
                 who
                 were
                 much
                 devoted
                 to
                 Astrological
                 devices
                 ,
                 and
                 had
                 an
                 opinion
                 that
                 every
                 hour
                 of
                 the
                 day
                 was
                 governed
                 by
                 a
                 particular
                 Planet
                 ,
                 reckoning
                 them
                 according
                 to
                 their
                 usual
                 order
                 ,
                 
                   Saturn
                   ,
                   Jupiter
                   ,
                   Mars
                   ,
                   Sol
                   ,
                   Venus
                   ,
                   Mercury
                   ,
                   Luna
                
                 ;
                 That
                 Planet
                 which
                 was
                 ascribed
                 to
                 the
                 first
                 hour
                 ,
                 giving
                 name
                 to
                 the
                 whole
                 day
                 ;
                 supposing
                 Saturn
                 to
                 belong
                 unto
                 the
                 first
                 hour
                 of
                 Saturday
                 ,
                 then
                 the
                 second
                 hour
                 will
                 belong
                 to
                 Jupiter
                 ,
                 the
                 third
                 to
                 Mars
                 ,
                 &c.
                 and
                 according
                 to
                 this
                 order
                 ,
                 the
                 fifteenth
                 hour
                 will
                 belong
                 likewise
                 to
                 Saturn
                 ,
                 and
                 so
                 will
                 the
                 twenty-second
                 ,
                 the
                 twenty-third
                 to
                 Jupiter
                 ,
                 the
                 twenty-fourth
                 to
                 Mars
                 ;
                 and
                 so
                 the
                 first
                 hour
                 of
                 the
                 next
                 day
                 must
                 belong
                 to
                 Sol
                 ,
                 which
                 must
                 accordingly
                 give
                 the
                 denomination
                 to
                 that
                 day
                 ;
                 and
                 so
                 for
                 the
                 other
                 days
                 of
                 the
                 week
                 .
              
               
                 Now
                 if
                 it
                 may
                 appear
                 ,
                 that
                 in
                 this
                 very
                 
                 account
                 ,
                 which
                 all
                 sorts
                 of
                 Learned
                 men
                 do
                 agree
                 in
                 ,
                 there
                 is
                 such
                 a
                 special
                 regard
                 to
                 the
                 
                   Jewish
                   Sabbath
                
                 ,
                 or
                 Seventh-day
                 ,
                 as
                 cannot
                 be
                 pretended
                 for
                 any
                 other
                 ,
                 This
                 will
                 still
                 render
                 it
                 more
                 credible
                 ,
                 That
                 the
                 Tradition
                 of
                 the
                 Sabbath
                 did
                 precede
                 these
                 Astrological
                 Names
                 .
                 If
                 we
                 suppose
                 these
                 Astrologers
                 to
                 reckon
                 from
                 the
                 first
                 day
                 of
                 the
                 Creation
                 ,
                 and
                 to
                 begin
                 with
                 the
                 most
                 noble
                 Planet
                 the
                 Sun
                 ;
                 Then
                 the
                 Seventh-day
                 will
                 be
                 Saturday
                 ,
                 or
                 the
                 Jewish
                 Sabbath
                 :
                 Or
                 (
                 which
                 is
                 more
                 probable
                 )
                 if
                 we
                 suppose
                 them
                 to
                 begin
                 their
                 computation
                 ,
                 from
                 the
                 first
                 day
                 after
                 the
                 Creation
                 was
                 finished
                 ,
                 and
                 from
                 the
                 highest
                 Planet
                 ,
                 of
                 slowest
                 motion
                 ,
                 and
                 so
                 more
                 proper
                 to
                 signifie
                 a
                 day
                 of
                 rest
                 ;
                 According
                 to
                 this
                 way
                 of
                 Computation
                 ,
                 there
                 is
                 a
                 peculiar
                 priviledg
                 belongs
                 to
                 the
                 Jewish
                 Sabbath
                 ,
                 which
                 cannot
                 be
                 said
                 of
                 any
                 of
                 the
                 other
                 days
                 .
              
               
                 The
                 Testimony
                 of
                 greatest
                 Antiquity
                 next
                 to
                 the
                 Books
                 of
                 Moses
                 ,
                 must
                 be
                 sought
                 for
                 amongst
                 those
                 Ancient
                 Nations
                 ,
                 the
                 
                   Egyptians
                   ,
                   Chaldeans
                   ,
                   Phenicians
                
                 ,
                 from
                 whom
                 the
                 Grecians
                 derived
                 their
                 Learning
                 ,
                 and
                 amongst
                 whom
                 the
                 first
                 and
                 most
                 famous
                 Philosophers
                 of
                 Greece
                 were
                 wont
                 to
                 travel
                 ,
                 for
                 the
                 improving
                 of
                 their
                 knowledg
                 ;
                 It
                 being
                 probable
                 that
                 some
                 
                 Memorials
                 might
                 be
                 preserved
                 amongst
                 those
                 ancient
                 Nations
                 ,
                 concerning
                 the
                 first
                 beginning
                 of
                 things
                 ;
                 and
                 that
                 they
                 were
                 acquainted
                 with
                 what
                 was
                 the
                 Universal
                 Tradition
                 of
                 the
                 first
                 Ages
                 .
                 Upon
                 which
                 account
                 ,
                 those
                 Grecian
                 Philosophers
                 before
                 Aristotle
                 ,
                 such
                 as
                 
                   Thales
                   ,
                   Anaxagoras
                   ,
                   Pythagoras
                
                 ,
                 &c.
                 who
                 by
                 their
                 travel
                 were
                 conversant
                 amongst
                 these
                 Nations
                 ,
                 must
                 by
                 this
                 advantage
                 be
                 more
                 competent
                 Judges
                 than
                 he
                 was
                 ,
                 concerning
                 the
                 general
                 belief
                 and
                 opinion
                 of
                 former
                 times
                 ,
                 and
                 what
                 grounds
                 they
                 had
                 for
                 it
                 .
              
               
                 Now
                 it
                 is
                 well
                 known
                 to
                 have
                 been
                 a
                 general
                 Tradition
                 amongst
                 these
                 Nations
                 ,
                 That
                 the
                 World
                 was
                 made
                 ,
                 and
                 had
                 a
                 beginning
                 .
                 And
                 though
                 there
                 be
                 some
                 prodigious
                 accounts
                 amongst
                 them
                 ,
                 which
                 may
                 seem
                 inconsistent
                 with
                 the
                 Writings
                 of
                 Moses
                 ,
                 as
                 namely
                 that
                 of
                 the
                 Chaldeans
                 ,
                 who
                 reckon
                 Forty-three
                 thousand
                 years
                 from
                 the
                 beginning
                 of
                 the
                 World
                 to
                 the
                 Time
                 of
                 Alexander
                 :
                 yet
                 this
                 way
                 of
                 Computation
                 is
                 acknowledged
                 by
                 
                   Diodorus
                   Siculus
                
                 and
                 Plutarch
                 ,
                 to
                 be
                 meant
                 of
                 Lunary
                 years
                 ,
                 or
                 Months
                 ;
                 which
                 being
                 reduced
                 to
                 Solary
                 years
                 ,
                 will
                 fall
                 out
                 to
                 be
                 much
                 about
                 the
                 time
                 assigned
                 by
                 Moses
                 for
                 the
                 Creation
                 .
              
               
               
                 But
                 besides
                 these
                 Testimonies
                 of
                 the
                 Ancient
                 Nations
                 ,
                 and
                 the
                 first
                 Grecian
                 Philosophers
                 who
                 conversed
                 amongst
                 them
                 ;
                 This
                 hath
                 been
                 likewise
                 believed
                 and
                 professed
                 by
                 the
                 most
                 eminent
                 Writers
                 since
                 ,
                 Socrates
                 ,
                 and
                 Plato
                 ,
                 and
                 Tully
                 ,
                 and
                 Seneca
                 ,
                 and
                 the
                 generality
                 of
                 the
                 rest
                 ,
                 whether
                 Philosophers
                 or
                 Poets
                 ,
                 of
                 greatest
                 repute
                 for
                 their
                 Learning
                 ,
                 who
                 have
                 asserted
                 ,
                 That
                 God
                 was
                 the
                 Maker
                 of
                 the
                 World.
                 
              
               
                 There
                 are
                 several
                 passages
                 to
                 this
                 purpose
                 amongst
                 those
                 ancient
                 Greek
                 Poets
                 ,
                 
                   Linus
                   ,
                   Hesiod
                   ,
                   Orpheus
                   ,
                   Epicharmus
                   ,
                   Aristophanes
                   ,
                
                 which
                 relate
                 to
                 the
                 Creation
                 of
                 the
                 World
                 ;
                 and
                 Ovid
                 particularly
                 ,
                 who
                 fetched
                 his
                 matter
                 from
                 the
                 Grecian
                 Writers
                 ,
                 doth
                 give
                 such
                 a
                 plain
                 description
                 of
                 it
                 ,
                 as
                 if
                 he
                 had
                 been
                 acquainted
                 with
                 the
                 Books
                 of
                 Moses
                 ;
                 in
                 those
                 known
                 Verses
                 :
                 
                   
                     Ante
                     mare
                     &
                     terras
                     ,
                     &
                     quod
                     tegit
                     omnia
                     coelum
                     ,
                     &c.
                     
                     
                  
                
              
               
                 Nor
                 hath
                 it
                 been
                 thus
                 only
                 amongst
                 the
                 more
                 civilized
                 Nations
                 ;
                 But
                 the
                 Barbarous
                 Indians
                 likewise
                 have
                 owned
                 this
                 Tradition
                 ,
                 and
                 professed
                 the
                 belief
                 of
                 it
                 .
                 Now
                 it
                 is
                 not
                 easie
                 to
                 imagine
                 ,
                 how
                 any
                 such
                 Tradition
                 could
                 arise
                 so
                 early
                 ,
                 and
                 spread
                 so
                 universally
                 ,
                 if
                 there
                 were
                 not
                 a
                 real
                 ground
                 for
                 it
                 .
              
               
               
                 As
                 for
                 the
                 Arguments
                 from
                 Reason
                 ,
                 I
                 would
                 offer
                 these
                 things
                 to
                 consideration
                 :
              
               
                 1.
                 
                 If
                 the
                 World
                 had
                 been
                 either
                 without
                 a
                 beginning
                 ,
                 or
                 else
                 very
                 old
                 ,
                 much
                 older
                 than
                 the
                 time
                 assigned
                 for
                 it
                 in
                 the
                 History
                 of
                 Moses
                 ;
                 'T
                 is
                 not
                 likely
                 ,
                 but
                 there
                 should
                 be
                 some
                 kind
                 of
                 Memorials
                 of
                 those
                 former
                 Ages
                 ,
                 or
                 some
                 real
                 Evidence
                 that
                 there
                 had
                 been
                 such
                 .
                 
                   Quis
                   dubitet
                   ,
                   quin
                
                 
                 
                   Mundus
                   recens
                   ac
                   novus
                   sit
                   ,
                   cum
                   Historia
                   Graeca
                   ,
                   bis
                   mille
                   annorum
                   historiam
                   vix
                   contineat
                   ?
                
                 saith
                 
                   Macrobius
                   .
                   The
                   World
                   cannot
                   be
                   very
                   old
                   ,
                   because
                   the
                   Grecian
                   History
                   doth
                   scarce
                   extend
                   to
                   Two
                   thousand
                   years
                   .
                
                 This
                 was
                 that
                 which
                 convinced
                 Lucretius
                 ,
                 that
                 the
                 World
                 could
                 not
                 be
                 Eternal
                 ,
                 Because
                 there
                 were
                 such
                 obscure
                 footsteps
                 or
                 reliques
                 in
                 any
                 credible
                 story
                 ,
                 either
                 amongst
                 the
                 Grecians
                 or
                 Romans
                 ,
                 concerning
                 any
                 Persons
                 that
                 lived
                 ,
                 or
                 any
                 considerable
                 Action
                 that
                 was
                 done
                 ,
                 much
                 before
                 the
                 
                   Trojan
                   Wars
                
                 .
              
               
                 2.
                 
                 The
                 first
                 rise
                 and
                 progress
                 of
                 Arts
                 and
                 Sciences
                 in
                 the
                 world
                 ,
                 may
                 likewise
                 afford
                 another
                 fair
                 probability
                 to
                 this
                 purpose
                 .
                 Seneca
                 asserts
                 ,
                 that
                 there
                 was
                 not
                 above
                 a
                 thousand
                 years
                 since
                 the
                 beginning
                 of
                 Arts
                 and
                 Sciences
                 ,
                 to
                 the
                 time
                 wherein
                 he
                 lived
                 .
                 There
                 is
                 scarce
                 any
                 one
                 of
                 them
                 so
                 Ancient
                 ,
                 but
                 that
                 the
                 Original
                 
                 and
                 first
                 Inventors
                 of
                 them
                 are
                 recorded
                 in
                 Story
                 .
                 Nor
                 is
                 there
                 any
                 Nation
                 in
                 the
                 world
                 ,
                 now
                 accounted
                 Civil
                 ,
                 but
                 within
                 the
                 memory
                 of
                 Books
                 ,
                 were
                 utterly
                 rude
                 and
                 barbarous
                 .
                 Now
                 it
                 is
                 not
                 imaginable
                 ,
                 that
                 so
                 sagacious
                 ,
                 so
                 busie
                 a
                 Creature
                 as
                 Mankind
                 is
                 ,
                 could
                 all
                 of
                 them
                 have
                 lived
                 an
                 infinity
                 of
                 Ages
                 ,
                 destitute
                 of
                 those
                 Arts
                 ,
                 so
                 advantageous
                 for
                 the
                 comfort
                 and
                 benefit
                 of
                 human
                 life
                 ,
                 without
                 some
                 successful
                 attempts
                 for
                 the
                 supplying
                 of
                 their
                 wants
                 by
                 them
                 .
              
               
                 If
                 it
                 be
                 said
                 ,
                 That
                 it
                 is
                 possible
                 there
                 might
                 have
                 hapned
                 many
                 general
                 Inundations
                 ,
                 by
                 which
                 former
                 Inventions
                 might
                 be
                 lost
                 and
                 forgotten
                 ,
                 and
                 such
                 a
                 kind
                 of
                 simplicity
                 introduced
                 into
                 the
                 world
                 ,
                 as
                 is
                 proper
                 to
                 the
                 first
                 and
                 ruder
                 Ages
                 of
                 it
                 .
                 To
                 this
                 ,
                 I
                 have
                 shewed
                 before
                 ,
                 That
                 a
                 meer
                 possibility
                 to
                 the
                 contrary
                 ,
                 can
                 by
                 no
                 means
                 hinder
                 a
                 thing
                 from
                 being
                 highly
                 Credible
                 .
                 To
                 which
                 I
                 shall
                 presently
                 add
                 something
                 further
                 .
              
               
                 3.
                 
                 If
                 the
                 World
                 had
                 been
                 eternal
                 ,
                 How
                 comes
                 it
                 to
                 pass
                 ,
                 that
                 it
                 is
                 not
                 every-where
                 inhabited
                 and
                 cultivated
                 ?
                 How
                 is
                 it
                 ,
                 that
                 very
                 probably
                 a
                 considerable
                 part
                 of
                 it
                 is
                 yet
                 unknown
                 ?
                 It
                 is
                 not
                 yet
                 two
                 hundred
                 years
                 since
                 ,
                 that
                 one
                 half
                 of
                 that
                 which
                 is
                 now
                 known
                 lay
                 undiscovered
                 .
                 Whereas
                 
                 if
                 we
                 judg
                 of
                 its
                 beginning
                 by
                 the
                 present
                 Plantations
                 and
                 fulness
                 of
                 it
                 ,
                 according
                 to
                 those
                 proportions
                 wherein
                 men
                 and
                 families
                 are
                 now
                 multiplied
                 ,
                 allowing
                 for
                 such
                 kind
                 of
                 Devastations
                 ,
                 by
                 War
                 ,
                 Famine
                 ,
                 Pestilence
                 ,
                 Inundations
                 ,
                 as
                 are
                 recorded
                 in
                 Credible
                 Story
                 to
                 have
                 hapned
                 in
                 former
                 times
                 ;
                 I
                 say
                 according
                 to
                 this
                 ,
                 it
                 will
                 appear
                 highly
                 credible
                 ,
                 that
                 the
                 beginning
                 of
                 the
                 world
                 was
                 much
                 about
                 the
                 time
                 mentioned
                 by
                 Moses
                 for
                 the
                 Creation
                 of
                 it
                 ;
                 whereas
                 had
                 it
                 been
                 Eternal
                 ,
                 it
                 must
                 long
                 ere
                 this
                 have
                 been
                 over-stocked
                 ,
                 and
                 become
                 too
                 narrow
                 for
                 the
                 Inhabitants
                 ,
                 though
                 we
                 should
                 suppose
                 the
                 addition
                 but
                 of
                 one
                 man
                 every
                 year
                 .
                 Nay
                 ,
                 though
                 we
                 suppose
                 but
                 the
                 addition
                 of
                 one
                 man
                 for
                 every
                 thousand
                 years
                 ,
                 yet
                 long
                 before
                 this
                 time
                 there
                 should
                 have
                 been
                 a
                 far
                 greater
                 number
                 than
                 there
                 could
                 be
                 sands
                 in
                 the
                 earth
                 ,
                 though
                 the
                 whole
                 Globe
                 were
                 made
                 up
                 of
                 nothing
                 else
                 .
              
               
                 If
                 it
                 be
                 said
                 ,
                 That
                 there
                 may
                 have
                 been
                 great
                 checks
                 given
                 to
                 the
                 encrease
                 of
                 mankind
                 by
                 Wars
                 ,
                 Famines
                 ,
                 Pestilences
                 ,
                 and
                 Inundations
                 .
              
               
                 To
                 this
                 it
                 may
                 be
                 replied
                 ,
                 That
                 either
                 these
                 extraordinary
                 devastations
                 of
                 mankind
                 ,
                 must
                 fall
                 out
                 regularly
                 ,
                 so
                 as
                 not
                 to
                 
                 be
                 too
                 much
                 or
                 too
                 little
                 ;
                 and
                 in
                 this
                 case
                 ,
                 they
                 must
                 be
                 ordered
                 by
                 some
                 Wise
                 Agent
                 ,
                 which
                 is
                 God
                 ;
                 or
                 else
                 they
                 must
                 be
                 purely
                 Casual
                 ;
                 And
                 then
                 it
                 is
                 by
                 no
                 means
                 credible
                 ,
                 but
                 that
                 the
                 world
                 must
                 long
                 ere
                 this
                 have
                 been
                 wholly
                 wasted
                 ,
                 and
                 left
                 desolate
                 of
                 Inhabitants
                 ,
                 or
                 else
                 frequently
                 too
                 much
                 replenished
                 .
              
               
                 But
                 the
                 most
                 plausible
                 shift
                 against
                 the
                 force
                 of
                 this
                 argument
                 ,
                 is
                 fetched
                 from
                 the
                 instance
                 of
                 
                 Noah's
                 Flood
                 ,
                 by
                 which
                 the
                 whole
                 world
                 was
                 destroyed
                 ,
                 excepting
                 one
                 Family
                 .
                 The
                 like
                 whereto
                 may
                 frequently
                 have
                 hapned
                 before
                 ,
                 when
                 perhaps
                 one
                 only
                 Family
                 did
                 escape
                 ,
                 and
                 those
                 such
                 ignorant
                 persons
                 ,
                 as
                 could
                 give
                 no
                 true
                 account
                 of
                 what
                 was
                 before
                 .
              
               
                 But
                 neither
                 will
                 this
                 shift
                 serve
                 the
                 turn
                 .
                 Because
                 no
                 man
                 can
                 give
                 any
                 rational
                 account
                 ,
                 how
                 't
                 is
                 possible
                 that
                 such
                 a
                 general
                 Flood
                 should
                 come
                 ,
                 by
                 any
                 natural
                 means
                 .
                 And
                 if
                 it
                 be
                 supernatural
                 ,
                 that
                 grants
                 the
                 thing
                 I
                 am
                 proving
                 ,
                 namely
                 such
                 a
                 
                   Supreme
                   Being
                
                 as
                 can
                 alter
                 the
                 course
                 of
                 nature
                 ?
                 But
                 let
                 it
                 be
                 supposed
                 natural
                 ,
                 How
                 comes
                 it
                 to
                 pass
                 that
                 so
                 much
                 as
                 one
                 Family
                 doth
                 escape
                 .
                 Such
                 kind
                 of
                 Deluges
                 ,
                 as
                 must
                 prevent
                 the
                 over-stocking
                 of
                 the
                 world
                 ,
                 must
                 be
                 necessary
                 once
                 every
                 ten
                 or
                 twenty
                 thousand
                 years
                 .
                 And
                 
                 there
                 must
                 have
                 happened
                 many
                 millions
                 of
                 them
                 ,
                 from
                 all
                 eternity
                 .
                 And
                 who
                 shall
                 take
                 care
                 for
                 the
                 adjudging
                 of
                 them
                 to
                 their
                 proper
                 season
                 ?
                 or
                 for
                 preventing
                 the
                 total
                 destruction
                 of
                 mankind
                 ?
                 Though
                 we
                 should
                 grant
                 this
                 possible
                 casualty
                 ,
                 yet
                 he
                 who
                 can
                 believe
                 that
                 to
                 be
                 a
                 probable
                 casualty
                 which
                 hath
                 never
                 come
                 to
                 pass
                 in
                 an
                 eternal
                 duration
                 ,
                 must
                 not
                 pretend
                 to
                 be
                 an
                 enemy
                 to
                 Credulity
                 .
              
               
                 By
                 what
                 hath
                 been
                 said
                 it
                 may
                 appear
                 ,
                 that
                 there
                 is
                 a
                 very
                 great
                 advantage
                 in
                 the
                 proofs
                 for
                 this
                 opinion
                 ,
                 concerning
                 the
                 
                   beginning
                   of
                   the
                   world
                
                 ,
                 above
                 the
                 other
                 for
                 the
                 Eternity
                 of
                 it
                 .
              
               
                 Now
                 for
                 the
                 Difficulties
                 on
                 each
                 side
                 :
                 Those
                 relating
                 to
                 the
                 Eternity
                 of
                 the
                 world
                 ,
                 have
                 been
                 already
                 discussed
                 ,
                 in
                 the
                 proofs
                 I
                 have
                 lately
                 insisted
                 upon
                 .
                 And
                 as
                 for
                 the
                 Opinion
                 ,
                 concerning
                 the
                 Creation
                 of
                 it
                 ,
                 the
                 chief
                 difficulty
                 which
                 Aristotle
                 doth
                 mention
                 ,
                 is
                 from
                 that
                 Principle
                 of
                 his
                 ,
                 
                   Ex
                   nihilo
                   nihil
                   fit
                
                 ,
                 which
                 is
                 generally
                 acknowledged
                 to
                 be
                 true
                 concerning
                 natural
                 Generations
                 ,
                 but
                 must
                 not
                 necessarily
                 be
                 extended
                 to
                 supernatural
                 productions
                 .
                 It
                 is
                 one
                 of
                 the
                 natural
                 notions
                 belonging
                 to
                 the
                 Supreme
                 Being
                 ,
                 to
                 conceive
                 of
                 him
                 that
                 he
                 is
                 Omnipotent
                 .
                 And
                 it
                 is
                 very
                 reasonable
                 for
                 us
                 to
                 believe
                 ,
                 that
                 our
                 finite
                 
                 understandings
                 cannot
                 comprehend
                 the
                 utmost
                 extent
                 of
                 Omnipotence
                 .
                 And
                 though
                 the
                 making
                 of
                 something
                 out
                 of
                 nothing
                 do
                 argue
                 an
                 inconceivable
                 power
                 ,
                 yet
                 there
                 is
                 no
                 contradiction
                 in
                 it
                 .
                 And
                 if
                 such
                 things
                 must
                 be
                 denyed
                 which
                 our
                 reasons
                 cannot
                 comprehend
                 ,
                 we
                 must
                 then
                 deny
                 that
                 any
                 thing
                 can
                 be
                 self-existent
                 ,
                 which
                 yet
                 is
                 and
                 must
                 be
                 supposed
                 ,
                 on
                 both
                 sides
                 ;
                 It
                 being
                 altogether
                 as
                 difficult
                 for
                 us
                 to
                 conceive
                 ,
                 how
                 
                   any
                   thing
                   should
                   be
                   of
                   it self
                   ,
                
                 as
                 how
                 
                   any
                   thing
                   should
                   be
                   made
                   of
                   nothing
                   .
                
                 So
                 that
                 this
                 difficulty
                 is
                 not
                 sufficient
                 to
                 overthrow
                 this
                 opinion
                 ,
                 and
                 withal
                 it
                 doth
                 extend
                 equally
                 to
                 both
                 sides
                 .
              
               
                 So
                 then
                 if
                 it
                 do
                 appear
                 ,
                 that
                 betwixt
                 these
                 two
                 opinions
                 the
                 least
                 and
                 fewest
                 difficulties
                 do
                 lye
                 ,
                 on
                 that
                 side
                 which
                 hath
                 the
                 plainest
                 and
                 strongest
                 proofs
                 ,
                 There
                 is
                 no
                 question
                 to
                 be
                 made
                 ,
                 which
                 way
                 every
                 impartial
                 man
                 will
                 determine
                 his
                 opinion
                 .
              
               
                 I
                 do
                 not
                 pretend
                 that
                 these
                 Arguments
                 are
                 Demonstrations
                 ,
                 of
                 which
                 the
                 nature
                 of
                 this
                 thing
                 is
                 not
                 capable
                 :
                 But
                 they
                 are
                 such
                 strong
                 probabilities
                 ,
                 as
                 ought
                 to
                 prevail
                 with
                 all
                 those
                 ,
                 who
                 are
                 not
                 able
                 to
                 produce
                 greater
                 probabilities
                 to
                 the
                 contrary
                 .
              
               
               
                 As
                 for
                 that
                 other
                 Opinion
                 ,
                 concerning
                 Epicurus
                 his
                 Atoms
                 ,
                 It
                 is
                 so
                 extravagant
                 and
                 irrational
                 ,
                 and
                 hath
                 been
                 so
                 abundantly
                 confuted
                 by
                 others
                 ,
                 that
                 I
                 cannot
                 think
                 it
                 expedient
                 to
                 spend
                 any
                 time
                 in
                 the
                 discussing
                 of
                 it
                 .
              
            
             
               
               
                 CHAP.
                 VI.
                 
              
               
                 
                   3.
                   
                   Arg.
                   
                     From
                     the
                     admirable
                     contrivance
                     of
                     Natural
                     things
                     .
                  
                
              
               
                 3.
                 
                 FROM
                 that
                 
                   excellent
                   Contrivance
                
                 which
                 there
                 is
                 in
                 all
                 natural
                 things
                 .
                 Both
                 with
                 respect
                 to
                 that
                 Elegance
                 and
                 Beauty
                 which
                 they
                 have
                 in
                 themselves
                 separately
                 considered
                 ,
                 and
                 that
                 regular
                 Order
                 and
                 subserviency
                 wherein
                 they
                 stand
                 towards
                 one
                 another
                 ;
                 together
                 with
                 the
                 exact
                 fitness
                 and
                 propriety
                 ,
                 for
                 the
                 several
                 purposes
                 for
                 which
                 they
                 are
                 designed
                 .
                 From
                 all
                 which
                 it
                 may
                 be
                 inferred
                 ,
                 that
                 these
                 are
                 the
                 productions
                 of
                 some
                 Wise
                 Agent
                 .
              
               
                 The
                 most
                 Sagacious
                 man
                 is
                 not
                 able
                 to
                 find
                 out
                 any
                 blot
                 or
                 error
                 in
                 this
                 great
                 volume
                 of
                 the
                 world
                 ,
                 as
                 if
                 any
                 thing
                 in
                 it
                 had
                 been
                 an
                 imperfect
                 essay
                 at
                 the
                 first
                 ,
                 such
                 as
                 afterwards
                 stood
                 in
                 need
                 of
                 mending
                 :
                 But
                 
                   all
                   things
                   continue
                   as
                   they
                   were
                   from
                   the
                   Beginning
                   of
                   the
                   Creation
                   .
                
              
               
                 Tully
                 doth
                 frequently
                 insist
                 upon
                 this
                 ,
                 as
                 the
                 most
                 natural
                 result
                 from
                 that
                 beauty
                 
                 and
                 regularity
                 to
                 be
                 observed
                 in
                 the
                 Universe
                 .
                 
                   Esse
                   praestantem
                   aliquam
                   ,
                   aeternamque
                   
                   naturam
                   ,
                   &
                   eam
                   suspiciendam
                   adorandamque
                   hominum
                   generi
                   ,
                   pulchritudo
                   mundi
                   ordoque
                   rerum
                   caelestium
                   cogit
                   confiteri
                   .
                
                 
                   The
                   great
                   elegance
                   and
                   order
                   of
                   things
                   in
                   the
                   world
                   ,
                   is
                   abundantly
                   enough
                   to
                   evince
                   the
                   Necessity
                   of
                   such
                   an
                   eternal
                   and
                   excellent
                   Being
                   ,
                   to
                   whom
                   we
                   owe
                   adoration
                   .
                
                 And
                 in
                 another
                 place
                 ,
                 
                   Quid
                   potest
                   esse
                   tam
                   apertum
                   ,
                   tamque
                   perspicuum
                   ,
                   cum
                   coelum
                   suspeximus
                   ,
                   coelestiaque
                
                 
                 
                   contemplati
                   sumus
                   ,
                   quàm
                   aliquod
                   esse
                   Numen
                   praestantissimae
                   mentis
                   ,
                   quo
                   haec
                   regantur
                   .
                
                 
                   What
                   can
                   be
                   more
                   obvious
                   than
                   to
                   infer
                   a
                   supreme
                   Deity
                   ,
                   from
                   that
                   order
                   and
                   government
                   we
                   may
                   behold
                   amongst
                   the
                   heavenly
                   Bodies
                   ?
                
              
               
                 The
                 several
                 vicissitudes
                 of
                 Night
                 and
                 
                   Day
                   ,
                   Winter
                
                 and
                 Summer
                 ,
                 the
                 production
                 of
                 Minerals
                 ,
                 the
                 growth
                 of
                 Plants
                 ,
                 the
                 generation
                 of
                 Animals
                 according
                 to
                 their
                 several
                 Species
                 ;
                 with
                 the
                 Law
                 of
                 
                   natural
                   instinct
                
                 ,
                 whereby
                 every
                 thing
                 is
                 inclined
                 and
                 enabled
                 ,
                 for
                 its
                 own
                 preservation
                 :
                 The
                 gathering
                 of
                 the
                 Inhabitants
                 of
                 the
                 Earth
                 into
                 Nations
                 ,
                 under
                 distinct
                 Policies
                 and
                 Governments
                 ;
                 those
                 advantages
                 which
                 each
                 of
                 them
                 have
                 of
                 mutual
                 Commerce
                 ,
                 for
                 supplying
                 the
                 wants
                 of
                 each
                 other
                 ,
                 are
                 so
                 many
                 distinct
                 arguments
                 to
                 the
                 same
                 purpose
                 .
              
               
               
                 I
                 cannot
                 here
                 omit
                 the
                 observations
                 which
                 have
                 been
                 made
                 in
                 these
                 later
                 times
                 ,
                 since
                 we
                 have
                 had
                 the
                 use
                 and
                 improvement
                 of
                 the
                 Microscope
                 ,
                 concerning
                 that
                 great
                 difference
                 which
                 by
                 the
                 help
                 of
                 that
                 doth
                 appear
                 ,
                 betwixt
                 natural
                 and
                 artificial
                 things
                 .
                 Whatever
                 is
                 Natural
                 doth
                 by
                 that
                 appear
                 ,
                 adorned
                 with
                 all
                 imaginable
                 Elegance
                 and
                 Beauty
                 .
                 There
                 are
                 such
                 inimitable
                 gildings
                 and
                 embroideries
                 in
                 the
                 smallest
                 seeds
                 of
                 Plants
                 ,
                 but
                 especially
                 in
                 the
                 parts
                 of
                 Animals
                 ,
                 In
                 the
                 head
                 or
                 eye
                 of
                 a
                 small
                 Fly
                 :
                 Such
                 accurate
                 order
                 and
                 symmetry
                 in
                 the
                 frame
                 of
                 the
                 most
                 minute
                 creatures
                 ,
                 a
                 Lowse
                 or
                 a
                 Mite
                 ,
                 as
                 no
                 man
                 were
                 able
                 to
                 conceive
                 without
                 seeing
                 of
                 them
                 .
                 Whereas
                 the
                 most
                 curious
                 works
                 of
                 Art
                 ,
                 the
                 sharpest
                 finest
                 Needle
                 ,
                 doth
                 appear
                 as
                 a
                 blunt
                 rough
                 bar
                 of
                 iron
                 ,
                 coming
                 from
                 the
                 furnace
                 or
                 the
                 forge
                 .
                 The
                 most
                 accurate
                 engravings
                 or
                 embossments
                 ,
                 seem
                 such
                 rude
                 bungling
                 deformed
                 works
                 ,
                 as
                 if
                 they
                 had
                 been
                 done
                 with
                 a
                 Mattock
                 or
                 a
                 Trowel
                 .
                 So
                 vast
                 a
                 difference
                 is
                 there
                 betwixt
                 the
                 skill
                 of
                 Nature
                 ,
                 and
                 the
                 rudeness
                 and
                 imperfection
                 of
                 Art.
                 
              
               
                 And
                 for
                 such
                 kind
                 of
                 Bodies
                 ,
                 as
                 we
                 are
                 able
                 to
                 judg
                 of
                 by
                 our
                 naked
                 eyes
                 ,
                 that
                 excellent
                 contrivance
                 which
                 there
                 is
                 in
                 the
                 several
                 parts
                 of
                 them
                 ;
                 their
                 being
                 so
                 commodiously
                 
                 adapted
                 to
                 their
                 proper
                 uses
                 ,
                 may
                 be
                 another
                 argument
                 to
                 this
                 purpose
                 .
                 As
                 particularly
                 those
                 in
                 
                   humane
                   bodies
                
                 ,
                 upon
                 consideration
                 of
                 which
                 ,
                 Galen
                 himself
                 ,
                 no
                 great
                 friend
                 to
                 Religion
                 ,
                 could
                 not
                 but
                 acknowledg
                 a
                 Deity
                 .
                 In
                 his
                 Book
                 
                   de
                   Formatione
                   Foetus
                
                 ,
                 he
                 takes
                 notice
                 ,
                 that
                 there
                 are
                 in
                 a
                 humane
                 body
                 above
                 600
                 several
                 Muscles
                 ,
                 and
                 there
                 are
                 at
                 least
                 ten
                 several
                 Intentions
                 ,
                 or
                 due
                 Qualifications
                 ,
                 to
                 be
                 observed
                 in
                 each
                 of
                 these
                 ;
                 Proper
                 figure
                 ,
                 just
                 magnitude
                 ,
                 right
                 disposition
                 of
                 its
                 several
                 ends
                 ,
                 upper
                 and
                 lower
                 Position
                 of
                 the
                 whole
                 ,
                 the
                 insertion
                 of
                 its
                 proper
                 Nerves
                 ,
                 Veins
                 ,
                 and
                 Arteries
                 ,
                 which
                 are
                 each
                 of
                 them
                 to
                 be
                 duly
                 placed
                 ;
                 so
                 that
                 about
                 the
                 Muscles
                 alone
                 ,
                 no
                 less
                 than
                 6000
                 several
                 ends
                 or
                 aims
                 are
                 to
                 be
                 attended
                 to
                 .
                 The
                 Bones
                 are
                 reckoned
                 to
                 be
                 284
                 ;
                 the
                 distinct
                 scopes
                 or
                 intentions
                 in
                 each
                 of
                 these
                 ,
                 are
                 above
                 forty
                 ,
                 in
                 all
                 about
                 100000.
                 
                 And
                 thus
                 is
                 it
                 in
                 some
                 proportion
                 with
                 all
                 the
                 other
                 parts
                 ,
                 the
                 
                   Skin
                   ,
                   Ligaments
                   ,
                   Vessels
                   ,
                   Glandules
                   ,
                   Humors
                
                 ;
                 But
                 more
                 especially
                 with
                 the
                 several
                 members
                 of
                 the
                 Body
                 ,
                 which
                 do
                 in
                 regard
                 of
                 the
                 great
                 variety
                 and
                 multitude
                 of
                 those
                 several
                 intentions
                 required
                 to
                 them
                 ,
                 very
                 much
                 exceed
                 the
                 Homogeneous
                 parts
                 .
                 And
                 the
                 failing
                 in
                 any
                 one
                 of
                 these
                 ,
                 would
                 cause
                 an
                 
                 irregularity
                 in
                 the
                 Body
                 ,
                 and
                 in
                 many
                 of
                 them
                 ,
                 such
                 as
                 would
                 be
                 very
                 notorious
                 .
              
               
                 And
                 thus
                 likewise
                 is
                 it
                 in
                 proportion
                 with
                 all
                 other
                 kinds
                 of
                 Beings
                 ;
                 
                   Minerals
                   ,
                   Vegetables
                
                 :
                 but
                 especially
                 with
                 such
                 as
                 are
                 
                   Sensitive
                   ;
                   Infects
                   ,
                   Fishes
                   ,
                   Birds
                   ,
                   Beasts
                
                 ;
                 And
                 in
                 these
                 yet
                 more
                 especially
                 ,
                 for
                 those
                 Organs
                 and
                 Faculties
                 that
                 concern
                 sensation
                 ;
                 But
                 most
                 of
                 all
                 ,
                 for
                 that
                 kind
                 of
                 frame
                 which
                 relates
                 to
                 our
                 
                   understanding
                   power
                
                 ,
                 whereby
                 we
                 are
                 able
                 to
                 correct
                 the
                 errors
                 of
                 our
                 Senses
                 and
                 Imaginations
                 ,
                 to
                 call
                 before
                 us
                 things
                 past
                 and
                 future
                 ,
                 and
                 to
                 behold
                 things
                 that
                 are
                 invisible
                 to
                 Sense
                 .
              
               
                 Now
                 to
                 imagine
                 ,
                 that
                 all
                 these
                 things
                 ,
                 according
                 to
                 their
                 several
                 kinds
                 ,
                 could
                 be
                 brought
                 into
                 this
                 regular
                 frame
                 and
                 order
                 ,
                 to
                 which
                 such
                 an
                 infinite
                 number
                 of
                 Intentions
                 are
                 required
                 ,
                 without
                 the
                 contrivance
                 of
                 some
                 wise
                 Agent
                 ,
                 must
                 needs
                 be
                 irrational
                 in
                 the
                 highest
                 degree
                 .
              
               
                 And
                 then
                 ,
                 as
                 for
                 the
                 frame
                 of
                 
                   Humane
                   nature
                
                 it self
                 .
                 If
                 a
                 man
                 doth
                 but
                 consider
                 how
                 he
                 is
                 endowed
                 with
                 such
                 a
                 
                   Natural
                   Principle
                
                 ,
                 whereby
                 he
                 is
                 necessarily
                 inclined
                 to
                 seek
                 his
                 own
                 well-being
                 and
                 happiness
                 :
                 And
                 likewise
                 with
                 one
                 Faculty
                 whereby
                 he
                 is
                 enabled
                 to
                 judg
                 of
                 the
                 nature
                 of
                 things
                 ,
                 as
                 to
                 their
                 fitness
                 or
                 unfitness
                 
                 for
                 this
                 end
                 :
                 And
                 another
                 Faculty
                 whereby
                 he
                 is
                 enabled
                 to
                 chuse
                 and
                 prosecute
                 such
                 things
                 as
                 may
                 promote
                 this
                 end
                 ,
                 and
                 to
                 reject
                 and
                 avoid
                 such
                 things
                 as
                 may
                 hinder
                 it
                 .
                 And
                 that
                 nothing
                 properly
                 is
                 his
                 duty
                 ,
                 but
                 what
                 is
                 really
                 his
                 interest
                 :
                 This
                 may
                 be
                 another
                 argument
                 to
                 convince
                 him
                 ,
                 that
                 the
                 Author
                 of
                 his
                 Being
                 must
                 be
                 infinitely
                 Wise
                 and
                 Powerful
                 .
              
               
                 The
                 wisest
                 man
                 is
                 not
                 able
                 to
                 imagine
                 how
                 things
                 should
                 be
                 better
                 than
                 now
                 they
                 are
                 ,
                 supposing
                 them
                 to
                 be
                 contrived
                 by
                 the
                 Wisest
                 Agent
                 ;
                 And
                 where
                 we
                 meet
                 with
                 all
                 the
                 Indications
                 and
                 Evidences
                 of
                 such
                 a
                 thing
                 as
                 the
                 thing
                 is
                 capable
                 of
                 ,
                 supposing
                 it
                 to
                 be
                 true
                 ,
                 It
                 must
                 needs
                 be
                 very
                 irrational
                 to
                 make
                 any
                 doubt
                 of
                 it
                 .
              
               
                 Now
                 I
                 appeal
                 unto
                 any
                 considering
                 man
                 ,
                 unto
                 what
                 cause
                 all
                 this
                 exactness
                 and
                 regularity
                 can
                 be
                 reasonably
                 ascribed
                 ,
                 Whether
                 to
                 Blind
                 Chance
                 ,
                 or
                 to
                 Blind
                 Necessity
                 ,
                 or
                 to
                 the
                 conduct
                 of
                 some
                 Wise
                 Intelligent
                 Being
                 .
              
               
                 Though
                 we
                 should
                 suppose
                 both
                 Matter
                 and
                 Motion
                 to
                 be
                 Eternal
                 ,
                 yet
                 is
                 it
                 not
                 in
                 the
                 least
                 credible
                 ,
                 that
                 insensible
                 Matter
                 could
                 be
                 the
                 Author
                 of
                 all
                 those
                 excellent
                 Contrivances
                 which
                 we
                 behold
                 in
                 
                 these
                 natural
                 things
                 .
                 If
                 any
                 one
                 shall
                 surmize
                 ,
                 that
                 these
                 Effects
                 may
                 proceed
                 from
                 the
                 
                   Anima
                   Mundi
                
                 ;
                 I
                 would
                 ask
                 such
                 a
                 one
                 ,
                 Is
                 this
                 
                   Anima
                   Mundi
                
                 an
                 Intelligent
                 Being
                 ,
                 or
                 is
                 it
                 void
                 of
                 all
                 perception
                 and
                 reason
                 ?
                 If
                 it
                 have
                 no
                 kind
                 of
                 sense
                 or
                 knowledg
                 ,
                 Then
                 't
                 is
                 altogether
                 needless
                 to
                 assert
                 any
                 such
                 principle
                 ,
                 because
                 Matter
                 and
                 Motion
                 may
                 serve
                 for
                 this
                 purpose
                 as
                 well
                 .
                 If
                 it
                 be
                 an
                 Intelligent
                 Wise
                 Eternal
                 Being
                 ,
                 This
                 is
                 GOD
                 ,
                 under
                 another
                 Name
                 .
              
               
                 As
                 for
                 Fate
                 or
                 Necessity
                 ,
                 this
                 must
                 needs
                 be
                 as
                 blind
                 and
                 as
                 unfit
                 to
                 produce
                 wise
                 effects
                 ,
                 as
                 Chance
                 it self
                 .
              
               
                 From
                 whence
                 it
                 will
                 follow
                 ,
                 That
                 it
                 must
                 be
                 a
                 Wise
                 Being
                 that
                 is
                 the
                 Cause
                 of
                 these
                 Wise
                 Effects
                 .
              
               
                 By
                 what
                 hath
                 been
                 said
                 upon
                 this
                 subject
                 ,
                 it
                 may
                 appear
                 ,
                 That
                 these
                 visible
                 things
                 of
                 the
                 world
                 are
                 
                   sufficient
                   to
                   leave
                   a
                   man
                   without
                   excuse
                   ,
                
                 As
                 being
                 the
                 Witnesses
                 
                 
                   of
                   a
                   Deity
                
                 ,
                 and
                 such
                 as
                 do
                 plainly
                 
                   declare
                   his
                   great
                   Power
                   and
                   Glory
                   .
                
              
            
             
               
               
                 CHAP.
                 VII
                 .
              
               
                 
                   4.
                   
                   Arg.
                   
                     From
                     Providence
                     ,
                     and
                     the
                     Government
                     of
                     the
                     World.
                     
                  
                
              
               
                 4.
                 
                 FROM
                 the
                 Works
                 of
                 Providence
                 in
                 the
                 Government
                 of
                 the
                 world
                 ;
                 And
                 that
                 continual
                 experience
                 which
                 we
                 have
                 of
                 some
                 Wise
                 and
                 Powerful
                 Being
                 ,
                 who
                 doth
                 preside
                 over
                 and
                 govern
                 all
                 things
                 ;
                 Not
                 only
                 by
                 his
                 general
                 concourse
                 ,
                 in
                 preserving
                 all
                 kinds
                 of
                 things
                 in
                 their
                 Beings
                 ,
                 and
                 regulating
                 them
                 in
                 their
                 Operations
                 :
                 But
                 chiefly
                 in
                 his
                 wise
                 and
                 just
                 government
                 over
                 mankind
                 and
                 humane
                 affairs
                 ,
                 which
                 may
                 appear
                 by
                 such
                 effects
              
               
                 
                   
                     
                       as
                       are
                    
                     
                       Ordinary
                       ,
                    
                  
                   
                     
                        
                    
                     
                       Extraordinary
                       .
                    
                  
                
              
               
                 1.
                 
                 For
                 the
                 more
                 common
                 effects
                 of
                 it
                 ,
                 namely
                 that
                 general
                 success
                 which
                 in
                 the
                 ordinary
                 course
                 of
                 things
                 doth
                 accompany
                 honest
                 and
                 virtuous
                 actions
                 :
                 And
                 the
                 punishment
                 and
                 vengeance
                 that
                 doth
                 one
                 time
                 or
                 other
                 in
                 this
                 world
                 usually
                 befall
                 such
                 as
                 are
                 wicked
                 :
                 Both
                 Virtue
                 and
                 Vice
                 being
                 generally
                 ,
                 and
                 for
                 the
                 most
                 part
                 ,
                 sufficiently
                 distinguished
                 by
                 Rewards
                 and
                 Punishments
                 in
                 this
                 life
                 .
              
               
               
                 There
                 are
                 indeed
                 some
                 instances
                 to
                 the
                 contrary
                 ,
                 concerning
                 the
                 Miseries
                 of
                 Good
                 men
                 ,
                 and
                 the
                 Prosperity
                 of
                 the
                 Wicked
                 ;
                 But
                 these
                 have
                 been
                 by
                 several
                 of
                 the
                 wisest
                 
                   Heathen
                   ,
                   Plato
                   ,
                   Plutarch
                   ,
                   Tully
                   ,
                   Seneca
                
                 &c.
                 sufficiently
                 vindicated
                 ,
                 by
                 the
                 clearest
                 Principles
                 of
                 Reason
                 ,
                 from
                 being
                 any
                 prejudice
                 to
                 the
                 wise
                 Government
                 of
                 Providence
                 .
              
               
                 It
                 is
                 not
                 either
                 Necessary
                 or
                 Convenient
                 ,
                 that
                 Happiness
                 and
                 Prosperity
                 in
                 this
                 Life
                 ,
                 which
                 is
                 the
                 usual
                 reward
                 of
                 Virtue
                 ,
                 should
                 have
                 either
                 such
                 a
                 Physical
                 or
                 
                   Mathematical
                   Certainty
                
                 ,
                 as
                 could
                 not
                 possibly
                 fail
                 .
                 Because
                 ,
              
               
                 1.
                 
                 It
                 would
                 not
                 be
                 consistent
                 with
                 our
                 dependent
                 conditions
                 ,
                 that
                 worldly
                 prosperity
                 should
                 be
                 so
                 infallibly
                 under
                 the
                 power
                 of
                 our
                 own
                 endeavours
                 ,
                 as
                 that
                 God
                 himself
                 might
                 not
                 sometimes
                 interpose
                 for
                 our
                 disappointment
                 .
                 If
                 I
                 may
                 have
                 leave
                 to
                 suppose
                 ,
                 what
                 I
                 am
                 now
                 proving
                 ,
                 namely
                 a
                 Wise
                 and
                 Omnipotent
                 Providence
                 ,
                 It
                 must
                 needs
                 appear
                 highly
                 reasonable
                 ,
                 that
                 it
                 should
                 be
                 left
                 to
                 his
                 Infinite
                 Wisdom
                 and
                 Power
                 ,
                 to
                 make
                 what
                 reserved
                 cases
                 he
                 pleases
                 ,
                 from
                 the
                 ordinary
                 course
                 of
                 things
                 .
                 From
                 whence
                 it
                 will
                 follow
                 ,
                 that
                 these
                 unequal
                 dispensations
                 can
                 be
                 no
                 sufficient
                 ground
                 for
                 the
                 disbelief
                 of
                 Providence
                 .
              
               
               
                 2.
                 
                 It
                 would
                 very
                 much
                 prejudice
                 another
                 great
                 Principle
                 of
                 Religion
                 ,
                 which
                 is
                 of
                 mighty
                 influence
                 for
                 the
                 regulating
                 of
                 mens
                 lives
                 and
                 actions
                 in
                 this
                 world
                 ,
                 namely
                 ,
                 the
                 Belief
                 and
                 Expectation
                 of
                 a
                 future
                 state
                 of
                 Rewards
                 and
                 Punishments
                 .
              
               
                 3.
                 
                 If
                 temporal
                 prosperity
                 did
                 infallibly
                 attend
                 all
                 good
                 actions
                 ,
                 This
                 would
                 be
                 a
                 diminution
                 to
                 Virtue
                 it self
                 .
                 Men
                 would
                 do
                 good
                 by
                 a
                 kind
                 of
                 natural
                 necessity
                 ,
                 which
                 would
                 abate
                 just
                 so
                 much
                 from
                 the
                 Virtue
                 of
                 their
                 Actions
                 ,
                 as
                 it
                 does
                 from
                 the
                 Liberty
                 of
                 them
                 .
                 It
                 is
                 sufficient
                 ,
                 that
                 
                   Moral
                   Actions
                
                 should
                 have
                 
                   Moral
                   Motives
                
                 .
                 And
                 that
                 Virtue
                 doth
                 generally
                 and
                 for
                 the
                 most
                 part
                 ,
                 make
                 men
                 prosperous
                 and
                 happy
                 in
                 this
                 world
                 .
                 We
                 know
                 by
                 experience
                 ,
                 that
                 all
                 Mankind
                 do
                 in
                 their
                 most
                 weighty
                 affairs
                 ,
                 think
                 it
                 sufficient
                 to
                 depend
                 upon
                 such
                 causes
                 as
                 do
                 commonly
                 and
                 for
                 the
                 most
                 part
                 prove
                 effectual
                 to
                 the
                 ends
                 for
                 which
                 they
                 are
                 designed
                 .
                 So
                 that
                 this
                 very
                 thing
                 which
                 is
                 usually
                 looked
                 upon
                 as
                 the
                 greatest
                 
                   objection
                   against
                
                 Providence
                 ,
                 is
                 really
                 and
                 truly
                 an
                 
                   argument
                   for
                   it
                
                 .
              
               
                 2.
                 
                 For
                 extraordinary
                 effects
                 of
                 it
                 .
                 If
                 we
                 give
                 any
                 credit
                 to
                 the
                 universal
                 History
                 of
                 all
                 Ages
                 and
                 Nations
                 ,
                 It
                 will
                 by
                 that
                 appear
                 ,
              
               
               
                 1.
                 
                 That
                 there
                 have
                 many
                 times
                 happened
                 such
                 special
                 signal
                 Providences
                 for
                 the
                 punishing
                 of
                 obstinate
                 sinners
                 ,
                 and
                 for
                 the
                 deliverance
                 of
                 such
                 as
                 were
                 Religious
                 ,
                 in
                 answer
                 to
                 their
                 Prayers
                 ,
                 whereby
                 the
                 Supreme
                 Governour
                 of
                 the
                 World
                 hath
                 so
                 visibly
                 pointed
                 out
                 his
                 will
                 and
                 meaning
                 ,
                 and
                 so
                 plainly
                 manifested
                 his
                 power
                 ,
                 that
                 every
                 impartial
                 man
                 must
                 be
                 forced
                 to
                 say
                 ,
                 
                   doubtless
                   there
                   is
                   a
                   God
                   that
                   judges
                   in
                   the
                   earth
                   .
                
              
               
                 2.
                 
                 That
                 sometimes
                 Miracles
                 have
                 been
                 wrought
                 ,
                 which
                 could
                 not
                 be
                 effected
                 without
                 the
                 help
                 of
                 some
                 Superior
                 Power
                 ;
                 And
                 sometimes
                 there
                 have
                 been
                 plain
                 prophesies
                 and
                 predictions
                 concerning
                 such
                 future
                 things
                 ,
                 as
                 in
                 their
                 various
                 circumstances
                 were
                 contingent
                 .
                 Of
                 which
                 the
                 Annals
                 of
                 all
                 Ages
                 and
                 Nations
                 ,
                 as
                 well
                 Heathens
                 as
                 Christians
                 ,
                 do
                 give
                 very
                 particular
                 and
                 large
                 accounts
                 .
                 And
                 though
                 we
                 may
                 safely
                 grant
                 ,
                 that
                 some
                 of
                 the
                 stories
                 to
                 this
                 purpose
                 ,
                 delivered
                 either
                 from
                 the
                 more
                 ancient
                 or
                 later
                 times
                 ,
                 were
                 fabulous
                 and
                 vain
                 ;
                 yet
                 for
                 a
                 man
                 to
                 deny
                 that
                 ever
                 such
                 things
                 happened
                 in
                 the
                 world
                 ,
                 but
                 that
                 they
                 were
                 all
                 meer
                 forgeries
                 and
                 designs
                 to
                 cheat
                 Posterity
                 ,
                 this
                 were
                 to
                 subvert
                 the
                 Credit
                 of
                 all
                 History
                 ;
                 which
                 is
                 so
                 immodest
                 a
                 thing
                 ,
                 
                 as
                 any
                 sober
                 man
                 would
                 be
                 ashamed
                 of
                 .
              
               
                 These
                 arguments
                 are
                 more
                 largely
                 discussed
                 by
                 others
                 ,
                 who
                 have
                 writ
                 upon
                 this
                 subject
                 :
                 But
                 there
                 is
                 one
                 particular
                 which
                 to
                 me
                 seems
                 very
                 considerable
                 to
                 this
                 purpose
                 ,
                 though
                 but
                 little
                 notice
                 of
                 it
                 be
                 taken
                 by
                 others
                 :
                 And
                 that
                 is
                 ,
                 The
                 state
                 of
                 the
                 Jewish
                 Nation
                 ,
                 who
                 for
                 these
                 1600
                 years
                 have
                 been
                 driven
                 out
                 of
                 their
                 own
                 Countrey
                 ,
                 having
                 now
                 no
                 particular
                 place
                 of
                 abode
                 ,
                 belonging
                 to
                 them
                 as
                 a
                 Nation
                 ;
                 but
                 are
                 scattered
                 and
                 dispersed
                 over
                 all
                 the
                 habitable
                 world
                 ,
                 hated
                 and
                 despised
                 where-ever
                 they
                 are
                 permitted
                 to
                 dwell
                 ;
                 very
                 frequently
                 persecuted
                 ,
                 impoverished
                 ,
                 banished
                 ,
                 murdered
                 in
                 vast
                 multitudes
                 ;
                 And
                 notwithstanding
                 all
                 this
                 ,
                 they
                 are
                 not
                 yet
                 so
                 mixed
                 and
                 blended
                 with
                 other
                 Nations
                 ,
                 as
                 to
                 be
                 lost
                 amongst
                 them
                 ;
                 But
                 are
                 still
                 kept
                 up
                 a
                 distinct
                 people
                 ,
                 There
                 being
                 no
                 instance
                 like
                 this
                 in
                 any
                 story
                 .
                 As
                 if
                 they
                 were
                 intended
                 for
                 a
                 standing
                 memorial
                 and
                 example
                 to
                 the
                 world
                 ,
                 of
                 the
                 divine
                 power
                 and
                 vengeance
                 .
                 To
                 me
                 it
                 seems
                 ,
                 amongst
                 rational
                 arguments
                 one
                 of
                 the
                 plainest
                 ,
                 not
                 only
                 for
                 the
                 proof
                 of
                 a
                 Deity
                 ,
                 and
                 a
                 just
                 Providence
                 in
                 pursuing
                 that
                 Nation
                 with
                 such
                 exemplary
                 Vengeance
                 ;
                 But
                 likewise
                 for
                 the
                 autority
                 of
                 Scripture
                 ,
                 
                 and
                 the
                 truth
                 of
                 the
                 Christian
                 Religion
                 .
              
               
                 I
                 might
                 here
                 add
                 another
                 argument
                 to
                 the
                 same
                 purpose
                 ,
                 from
                 
                   Natural
                   Conscience
                
                 ,
                 which
                 is
                 Gods
                 Deputy
                 ,
                 and
                 doth
                 internally
                 witness
                 for
                 him
                 ,
                 as
                 other
                 creatures
                 do
                 externally
                 .
                 'T
                 is
                 plain
                 ,
                 that
                 all
                 mankind
                 are
                 in
                 some
                 measure
                 endowed
                 with
                 this
                 ;
                 and
                 one
                 may
                 as
                 well
                 assert
                 ,
                 that
                 Hope
                 and
                 Fear
                 are
                 not
                 natural
                 to
                 men
                 ,
                 as
                 that
                 Conscience
                 is
                 not
                 .
                 To
                 this
                 purpose
                 I
                 might
                 further
                 argue
                 ,
                 from
                 those
                 natural
                 notions
                 of
                 our
                 minds
                 concerning
                 Good
                 and
                 Evil
                 ,
                 the
                 bounds
                 of
                 which
                 are
                 fixed
                 in
                 the
                 nature
                 of
                 things
                 ,
                 and
                 do
                 not
                 depend
                 either
                 upon
                 Custom
                 or
                 
                   Positive
                   Law.
                
                 Those
                 things
                 which
                 have
                 in
                 them
                 a
                 fitness
                 to
                 promote
                 our
                 chief
                 end
                 ,
                 being
                 styled
                 Good
                 ,
                 and
                 implying
                 in
                 the
                 very
                 Definition
                 of
                 them
                 ,
                 Comeliness
                 and
                 Reward
                 ;
                 Those
                 things
                 which
                 have
                 in
                 them
                 a
                 natural
                 aptitude
                 to
                 hinder
                 our
                 Chief
                 end
                 being
                 styled
                 Evil
                 ,
                 and
                 implying
                 in
                 the
                 definitions
                 of
                 them
                 ,
                 Turpitude
                 and
                 Punishment
                 .
                 From
                 whence
                 it
                 will
                 follow
                 ,
                 that
                 there
                 must
                 be
                 some
                 Superior
                 Power
                 ,
                 who
                 by
                 framing
                 things
                 with
                 such
                 respects
                 towards
                 one
                 another
                 ,
                 may
                 be
                 said
                 to
                 have
                 declared
                 this
                 Law
                 of
                 Nature
                 ,
                 and
                 to
                 have
                 taken
                 care
                 to
                 enforce
                 the
                 observance
                 of
                 
                 it
                 ;
                 both
                 these
                 belonging
                 to
                 the
                 nature
                 of
                 a
                 Law.
                 But
                 I
                 may
                 perhaps
                 have
                 occasion
                 to
                 speak
                 more
                 particularly
                 to
                 this
                 afterwards
                 .
              
               
                 These
                 things
                 put
                 together
                 ,
                 are
                 so
                 strong
                 an
                 evidence
                 ,
                 and
                 so
                 sufficient
                 to
                 convince
                 the
                 existence
                 of
                 a
                 Deity
                 ,
                 that
                 that
                 man
                 must
                 be
                 very
                 wilful
                 ,
                 who
                 doth
                 not
                 submit
                 and
                 acquiesce
                 in
                 it
                 .
                 And
                 for
                 this
                 reason
                 is
                 it
                 (
                 saith
                 a
                 
                   Noble
                   Author
                
                 )
                 that
                 God
                 
                 never
                 yet
                 wrought
                 any
                 Miracle
                 to
                 convince
                 an
                 Atheist
                 ;
                 because
                 to
                 a
                 man
                 that
                 is
                 capable
                 of
                 being
                 convinced
                 ,
                 his
                 ordinary
                 works
                 are
                 sufficient
                 to
                 this
                 purpose
                 .
                 And
                 I
                 should
                 think
                 it
                 much
                 more
                 easie
                 and
                 rational
                 (
                 saith
                 the
                 same
                 Author
                 )
                 to
                 believe
                 all
                 the
                 fables
                 in
                 the
                 Poets
                 ,
                 the
                 Legend
                 ,
                 the
                 Talmud
                 ,
                 and
                 the
                 Alchoran
                 ,
                 than
                 that
                 this
                 Universal
                 Frame
                 should
                 be
                 without
                 a
                 Creator
                 and
                 Governour
                 .
              
               
                 And
                 now
                 it
                 may
                 not
                 be
                 improper
                 to
                 look
                 back
                 ,
                 and
                 take
                 a
                 review
                 of
                 what
                 kind
                 of
                 Evidence
                 hath
                 been
                 produced
                 in
                 this
                 matter
                 .
                 As
                 for
                 any
                 
                   immediate
                   proof
                
                 from
                 our
                 
                   outward
                   senses
                
                 ,
                 this
                 cannot
                 be
                 pretended
                 to
                 for
                 the
                 demonstration
                 of
                 such
                 a
                 Being
                 as
                 is
                 supposed
                 to
                 be
                 a
                 pure
                 Spirit
                 and
                 invisible
                 ;
                 But
                 for
                 the
                 mediate
                 proofs
                 from
                 the
                 effects
                 of
                 a
                 Wise
                 Omnipotent
                 Agent
                 ,
                 we
                 can
                 look
                 no
                 where
                 about
                 us
                 ,
                 But
                 
                 every
                 object
                 doth
                 afford
                 evidence
                 of
                 it
                 .
                 There
                 is
                 no
                 conclusion
                 in
                 Philosophy
                 (
                 not
                 immediately
                 apparent
                 to
                 the
                 sense
                 )
                 that
                 is
                 capable
                 of
                 so
                 full
                 and
                 unquestionable
                 an
                 evidence
                 from
                 plain
                 effects
                 ,
                 as
                 this
                 .
              
               
                 As
                 for
                 that
                 kind
                 of
                 
                   Inward
                   Sensation
                
                 ,
                 whereby
                 we
                 can
                 discern
                 the
                 impressions
                 of
                 our
                 own
                 minds
                 ,
                 They
                 that
                 have
                 any
                 sense
                 of
                 a
                 Law
                 written
                 in
                 their
                 hearts
                 ,
                 or
                 any
                 natural
                 notions
                 about
                 Good
                 and
                 Evil
                 ,
                 must
                 by
                 these
                 effects
                 be
                 convinced
                 of
                 a
                 Supreme
                 Being
                 .
                 And
                 as
                 for
                 that
                 kind
                 of
                 Evidence
                 which
                 belongs
                 to
                 our
                 Understandings
                 ,
                 If
                 the
                 Universal
                 consent
                 of
                 mankind
                 be
                 of
                 any
                 autority
                 :
                 If
                 this
                 Visible
                 world
                 ,
                 replenished
                 with
                 such
                 admirable
                 variety
                 of
                 Creatures
                 ,
                 preserved
                 and
                 governed
                 in
                 such
                 an
                 excellent
                 order
                 ,
                 be
                 any
                 evidence
                 of
                 Infinite
                 Power
                 and
                 Wisdom
                 :
                 If
                 besides
                 what
                 we
                 our selves
                 have
                 known
                 by
                 our
                 own
                 experience
                 ,
                 any
                 credit
                 be
                 to
                 be
                 given
                 to
                 Universal
                 History
                 ,
                 attesting
                 to
                 many
                 Signal
                 Providences
                 that
                 have
                 happened
                 in
                 the
                 world
                 :
                 Besides
                 the
                 several
                 Miracles
                 and
                 Prophesies
                 ,
                 that
                 have
                 been
                 taken
                 notice
                 of
                 in
                 several
                 Ages
                 and
                 Nations
                 .
                 I
                 say
                 if
                 any
                 ,
                 or
                 all
                 of
                 these
                 things
                 be
                 of
                 any
                 force
                 ,
                 they
                 must
                 needs
                 render
                 the
                 thing
                 I
                 am
                 proving
                 to
                 be
                 credible
                 in
                 the
                 highest
                 degree
                 ,
                 and
                 even
                 altogether
                 unquestionable
                 .
              
               
               
                 In
                 so
                 much
                 ,
                 that
                 if
                 a
                 Deity
                 be
                 supposed
                 ,
                 It
                 is
                 not
                 imaginable
                 by
                 what
                 other
                 kind
                 of
                 evidence
                 we
                 should
                 be
                 assured
                 of
                 it
                 ,
                 than
                 what
                 we
                 are
                 now
                 furnished
                 withall
                 .
                 And
                 it
                 was
                 before
                 laid
                 down
                 as
                 a
                 Principle
                 ,
                 
                   That
                   when
                   a
                   thing
                   is
                   capable
                   of
                   good
                   proof
                   in
                
                 
                 
                   any
                   kind
                   ,
                   men
                   ought
                   to
                   rest
                   satisfied
                   in
                   the
                   best
                   evidence
                   for
                   it
                   which
                   that
                   kind
                   of
                   things
                   will
                   bear
                   ,
                   and
                   beyond
                   which
                   better
                   could
                   not
                   be
                   expected
                   supposing
                   it
                   were
                   true
                   .
                
              
               
                 If
                 any
                 should
                 imagine
                 ,
                 that
                 frequent
                 Miracles
                 might
                 be
                 a
                 more
                 powerful
                 means
                 to
                 convince
                 men
                 of
                 this
                 Principle
                 .
                 To
                 this
                 it
                 may
                 be
                 said
                 ,
              
               
                 1.
                 
                 That
                 this
                 is
                 not
                 fitting
                 :
                 the
                 proper
                 work
                 of
                 Miracles
                 being
                 for
                 the
                 confirmation
                 of
                 such
                 doctrines
                 as
                 are
                 not
                 knowable
                 by
                 natural
                 light
                 ,
                 not
                 for
                 such
                 things
                 of
                 which
                 men
                 may
                 be
                 sufficiently
                 convinced
                 by
                 reason
                 .
              
               
                 2.
                 
                 'T
                 is
                 not
                 so
                 certain
                 ,
                 that
                 this
                 would
                 be
                 effectual
                 .
                 Those
                 frequent
                 Miracles
                 in
                 the
                 passage
                 of
                 Israel
                 out
                 of
                 Egypt
                 ,
                 The
                 dividing
                 of
                 the
                 Red-sea
                 ,
                 The
                 waters
                 out
                 of
                 the
                 Rock
                 ,
                 The
                 cloud
                 and
                 pillar
                 of
                 Fire
                 ,
                 The
                 Mannah
                 ,
                 The
                 Quails
                 ,
                 The
                 destruction
                 of
                 Korah
                 ,
                 &c.
                 did
                 not
                 prevail
                 with
                 the
                 generality
                 of
                 the
                 Israelites
                 .
                 Those
                 constant
                 Miracles
                 under
                 the
                 Mosaical
                 dispensation
                 ;
                 
                 The
                 waters
                 of
                 Jealousie
                 ;
                 The
                 extraordinary
                 plenty
                 of
                 the
                 sixt
                 year
                 ;
                 The
                 Urim
                 and
                 Thummim
                 ;
                 The
                 special
                 Protection
                 of
                 the
                 Coasts
                 of
                 Israel
                 every
                 third
                 year
                 ,
                 when
                 all
                 the
                 Males
                 were
                 to
                 go
                 up
                 to
                 Jerusalem
                 to
                 worship
                 ;
                 which
                 custom
                 of
                 theirs
                 must
                 needs
                 be
                 known
                 to
                 their
                 enemies
                 ,
                 who
                 lived
                 round
                 about
                 them
                 :
                 None
                 of
                 all
                 these
                 ,
                 did
                 prove
                 effectual
                 for
                 the
                 conviction
                 of
                 obstinate
                 men
                 .
                 Those
                 occasional
                 Miracles
                 wrought
                 by
                 our
                 Saviour
                 ,
                 though
                 they
                 were
                 so
                 many
                 and
                 so
                 great
                 ,
                 as
                 were
                 never
                 before
                 wrought
                 by
                 any
                 one
                 ,
                 yet
                 did
                 they
                 not
                 prevail
                 with
                 many
                 of
                 the
                 Jews
                 .
              
               
                 If
                 it
                 be
                 said
                 ,
                 That
                 none
                 of
                 these
                 proofs
                 do
                 so
                 infallibly
                 conclude
                 ,
                 but
                 that
                 there
                 doth
                 still
                 remain
                 a
                 Possibility
                 that
                 the
                 thing
                 may
                 be
                 otherwise
                 .
                 To
                 this
                 I
                 have
                 shewed
                 before
                 ,
                 That
                 there
                 may
                 be
                 an
                 indubitable
                 Certainty
                 ,
                 where
                 there
                 is
                 not
                 an
                 infallible
                 
                 Certainty
                 :
                 And
                 that
                 a
                 
                   meer
                   possibility
                
                 to
                 the
                 contrary
                 ,
                 is
                 not
                 a
                 sufficient
                 cause
                 of
                 doubting
                 .
                 To
                 which
                 I
                 now
                 add
                 ,
                 That
                 if
                 it
                 should
                 be
                 supposed
                 ,
                 that
                 a
                 man
                 could
                 not
                 be
                 sure
                 of
                 the
                 Being
                 of
                 God
                 ,
                 Yet
                 't
                 is
                 most
                 evident
                 that
                 he
                 could
                 not
                 be
                 sure
                 of
                 the
                 contrary
                 :
                 For
                 this
                 plain
                 reason
                 ,
                 Because
                 no
                 man
                 can
                 be
                 sure
                 of
                 a
                 
                   Pure
                   Negative
                
                 ,
                 namely
                 ,
                 That
                 such
                 a
                 thing
                 is
                 not
                 ;
                 
                 unless
                 he
                 will
                 either
                 pretend
                 ,
                 to
                 have
                 a
                 certain
                 knowledg
                 of
                 all
                 things
                 that
                 are
                 or
                 may
                 be
                 ,
                 than
                 which
                 nothing
                 can
                 be
                 more
                 monstrously
                 and
                 ridiculously
                 arrogant
                 ;
                 or
                 else
                 ,
                 unless
                 he
                 be
                 sure
                 that
                 the
                 being
                 of
                 what
                 he
                 denies
                 doth
                 imply
                 a
                 contradiction
                 ,
                 for
                 which
                 there
                 is
                 not
                 the
                 least
                 colour
                 in
                 this
                 case
                 ;
                 The
                 true
                 notion
                 of
                 God
                 consisting
                 in
                 this
                 ,
                 
                   That
                   he
                   is
                   a
                   Being
                   of
                   all
                   possible
                   perfection
                   .
                
              
               
                 If
                 it
                 be
                 supposed
                 ,
                 that
                 notwithstanding
                 all
                 that
                 hath
                 been
                 said
                 ,
                 there
                 may
                 yet
                 be
                 some
                 probabilities
                 to
                 the
                 contrary
                 .
                 To
                 this
                 it
                 may
                 be
                 answered
                 ,
                 That
                 unless
                 these
                 probabilities
                 were
                 greater
                 and
                 stronger
                 than
                 those
                 on
                 the
                 other
                 side
                 ,
                 no
                 man
                 who
                 acts
                 rationally
                 will
                 incline
                 to
                 them
                 .
                 And
                 if
                 there
                 be
                 any
                 such
                 ,
                 why
                 are
                 they
                 not
                 produced
                 ?
                 where
                 are
                 they
                 to
                 be
                 found
                 ?
              
               
                 If
                 men
                 shall
                 yet
                 pretend
                 ,
                 That
                 though
                 they
                 cannot
                 answer
                 these
                 Arguments
                 ,
                 yet
                 they
                 do
                 really
                 find
                 some
                 doubt
                 in
                 their
                 own
                 minds
                 .
                 I
                 would
                 ask
                 such
                 ,
                 Have
                 you
                 seriously
                 and
                 impartially
                 considered
                 ,
                 what
                 is
                 alledged
                 in
                 this
                 case
                 ?
                 It
                 should
                 be
                 no
                 prejudice
                 to
                 any
                 Proposition
                 in
                 Philosophy
                 or
                 Mathematicks
                 ,
                 that
                 an
                 ignorant
                 man
                 who
                 never
                 applied
                 his
                 thoughts
                 to
                 such
                 things
                 ,
                 doth
                 pretend
                 to
                 doubt
                 of
                 it
                 .
                 If
                 you
                 do
                 in
                 some
                 measure
                 understand
                 ,
                 and
                 have
                 considered
                 
                 these
                 arguments
                 ,
                 I
                 would
                 then
                 ask
                 ,
                 Have
                 you
                 not
                 as
                 much
                 reason
                 for
                 this
                 ,
                 as
                 you
                 your selves
                 would
                 think
                 sufficient
                 ,
                 for
                 the
                 proof
                 of
                 any
                 thing
                 you
                 were
                 not
                 unwilling
                 to
                 believe
                 ?
                 Do
                 you
                 not
                 knowingly
                 and
                 wilfully
                 entertain
                 prejudices
                 against
                 such
                 things
                 ?
                 Have
                 you
                 been
                 true
                 to
                 so
                 much
                 light
                 as
                 you
                 have
                 received
                 ?
                 Or
                 have
                 you
                 not
                 rather
                 with-held
                 it
                 in
                 unrighteousness
                 ?
                 If
                 so
                 ,
                 't
                 is
                 plain
                 that
                 you
                 have
                 dishonest
                 minds
                 ,
                 that
                 you
                 measure
                 by
                 an
                 unjust
                 balance
                 ,
                 and
                 therefore
                 cannot
                 be
                 competent
                 judges
                 of
                 truth
                 or
                 falshood
                 .
              
               
                 If
                 it
                 be
                 supposed
                 yet
                 further
                 ,
                 that
                 the
                 Probabilities
                 on
                 each
                 side
                 should
                 be
                 equal
                 ,
                 or
                 that
                 those
                 on
                 the
                 other
                 side
                 should
                 somewhat
                 preponderate
                 ;
                 yet
                 if
                 there
                 be
                 no
                 considerable
                 hazard
                 on
                 that
                 side
                 which
                 hath
                 the
                 least
                 probability
                 ,
                 and
                 a
                 very
                 great
                 and
                 most
                 apparent
                 danger
                 in
                 a
                 mistake
                 about
                 the
                 other
                 :
                 In
                 this
                 case
                 ,
                 every
                 rational
                 and
                 prudent
                 man
                 is
                 bound
                 to
                 order
                 his
                 actions
                 in
                 favour
                 of
                 that
                 way
                 which
                 appears
                 to
                 be
                 most
                 safe
                 and
                 advantageous
                 for
                 his
                 own
                 interest
                 ;
                 as
                 I
                 have
                 shewed
                 before
                 .
                 
              
               
                 So
                 that
                 in
                 such
                 cases
                 ,
                 as
                 may
                 seem
                 unto
                 us
                 not
                 altogether
                 free
                 from
                 some
                 kind
                 of
                 doubt
                 ,
                 and
                 which
                 we
                 could
                 not
                 so
                 far
                 
                 clear
                 up
                 to
                 our selves
                 ,
                 as
                 to
                 make
                 them
                 appear
                 wholly
                 unquestionable
                 ;
                 I
                 say
                 ,
                 in
                 such
                 cases
                 ,
                 men
                 that
                 would
                 act
                 prudently
                 ,
                 should
                 enquire
                 ,
                 Where
                 lies
                 the
                 danger
                 of
                 mistaking
                 ?
              
               
                 Why
                 ,
                 on
                 the
                 one
                 side
                 ,
                 All
                 the
                 inconvenience
                 of
                 Believing
                 this
                 (
                 if
                 it
                 be
                 not
                 so
                 )
                 ,
                 will
                 be
                 ,
                 that
                 we
                 are
                 hereby
                 occasioned
                 to
                 tye
                 our selves
                 up
                 to
                 some
                 needless
                 restraints
                 during
                 this
                 short
                 time
                 of
                 our
                 lives
                 ,
                 wherein
                 notwithstanding
                 there
                 is
                 as
                 to
                 the
                 present
                 ,
                 much
                 peace
                 ,
                 quiet
                 ,
                 and
                 safety
                 ;
                 And
                 as
                 for
                 the
                 future
                 ,
                 our
                 error
                 shall
                 dye
                 with
                 us
                 ,
                 there
                 being
                 none
                 to
                 call
                 us
                 to
                 an
                 account
                 for
                 our
                 mistake
                 .
              
               
                 But
                 now
                 on
                 the
                 other
                 side
                 ,
                 what
                 if
                 there
                 should
                 be
                 a
                 Deity
                 so
                 holy
                 ,
                 and
                 just
                 ,
                 and
                 powerful
                 ,
                 as
                 is
                 supposed
                 ?
                 If
                 this
                 should
                 prove
                 to
                 be
                 a
                 real
                 truth
                 (
                 and
                 no
                 man
                 can
                 be
                 sure
                 of
                 the
                 contrary
                 )
                 ,
                 what
                 vengeance
                 and
                 indignation
                 may
                 such
                 vile
                 Miscreants
                 and
                 Traitors
                 expect
                 ,
                 who
                 have
                 made
                 it
                 their
                 business
                 to
                 banish
                 Him
                 out
                 of
                 the
                 world
                 ,
                 who
                 is
                 the
                 great
                 Creator
                 and
                 Governour
                 of
                 it
                 ,
                 to
                 undermine
                 his
                 Being
                 ,
                 to
                 eradicate
                 all
                 notions
                 of
                 Him
                 out
                 of
                 the
                 minds
                 of
                 men
                 ;
                 To
                 provoke
                 his
                 Creatures
                 and
                 Vassals
                 to
                 a
                 contempt
                 of
                 Him
                 ,
                 a
                 slighting
                 of
                 his
                 fear
                 and
                 worship
                 ,
                 as
                 being
                 but
                 such
                 imaginary
                 Chimaera's
                 as
                 are
                 fit
                 only
                 
                 to
                 keep
                 fools
                 in
                 awe
                 ?
                 Certainly
                 ,
                 as
                 this
                 is
                 the
                 highest
                 provocation
                 ,
                 that
                 any
                 man
                 can
                 be
                 guilty
                 of
                 ,
                 so
                 shall
                 it
                 be
                 punished
                 with
                 the
                 sorest
                 vengeance
                 .
              
               
                 There
                 are
                 two
                 things
                 that
                 Atheistical
                 men
                 propose
                 to
                 themselves
                 by
                 their
                 prophane
                 loose
                 principles
                 ,
                 namely
                 ,
                 to
                 avoid
                 the
                 imputation
                 of
                 Credulity
                 ,
                 and
                 the
                 fears
                 and
                 perplexities
                 of
                 mind
                 ,
                 to
                 which
                 Religion
                 makes
                 men
                 obnoxious
                 .
                 But
                 their
                 principles
                 are
                 not
                 more
                 irrational
                 ,
                 than
                 their
                 design
                 is
                 foolish
                 ;
                 for
                 of
                 all
                 mankind
                 these
                 prophane
                 persons
                 are
                 ,
              
               
                 1.
                 
                 The
                 most
                 Credulous
                 ,
                 who
                 can
                 believe
                 themselves
                 to
                 be
                 wiser
                 than
                 all
                 the
                 world
                 ,
                 who
                 can
                 believe
                 the
                 Eternity
                 of
                 the
                 world
                 ,
                 or
                 its
                 production
                 by
                 a
                 casual
                 concourse
                 of
                 Atoms
                 ,
                 without
                 any
                 kind
                 of
                 argument
                 for
                 it
                 ,
                 against
                 the
                 many
                 reasons
                 that
                 are
                 urged
                 to
                 the
                 contrary
                 .
                 Who
                 if
                 they
                 should
                 demean
                 themselves
                 about
                 matters
                 of
                 the
                 world
                 ,
                 as
                 they
                 do
                 about
                 Religion
                 ,
                 would
                 be
                 counted
                 ridiculous
                 ,
                 senseless
                 persons
                 ,
                 and
                 altogether
                 unfit
                 for
                 humane
                 conversation
                 .
              
               
                 2.
                 
                 The
                 most
                 
                   Timorous
                   .
                   Tully
                
                 hath
                 observed
                 ,
                 
                 that
                 no
                 kind
                 of
                 men
                 are
                 more
                 afraid
                 of
                 God
                 ,
                 than
                 such
                 as
                 pretend
                 not
                 to
                 believe
                 his
                 Being
                 .
                 These
                 are
                 the
                 men
                 who
                 above
                 all
                 others
                 are
                 most
                 liable
                 to
                 be
                 affected
                 with
                 
                 dread
                 and
                 trembling
                 ,
                 at
                 thunder
                 and
                 lightning
                 ,
                 at
                 solitude
                 and
                 darkness
                 ,
                 and
                 more
                 especially
                 then
                 when
                 it
                 doth
                 most
                 concern
                 them
                 to
                 be
                 freed
                 from
                 such
                 disquiets
                 ,
                 namely
                 ,
                 in
                 the
                 time
                 of
                 sickness
                 ,
                 and
                 the
                 approaches
                 of
                 death
                 .
              
               
                 From
                 whence
                 it
                 will
                 follow
                 ,
                 that
                 upon
                 all
                 accounts
                 Atheism
                 may
                 justly
                 be
                 accounted
                 Folly
                 ;
                 both
                 as
                 it
                 is
                 directly
                 contrary
                 to
                 the
                 principles
                 of
                 reason
                 ,
                 and
                 the
                 rules
                 of
                 wisdom
                 .
              
               
                 I
                 have
                 now
                 done
                 with
                 the
                 first
                 thing
                 required
                 to
                 a
                 state
                 of
                 Religion
                 ,
                 namely
                 ,
                 
                   A
                   belief
                   and
                   an
                   acknowledgment
                   of
                   the
                   Divine
                   Nature
                   and
                   Existence
                   .
                
              
            
             
               
               
                 CHAP.
                 VIII
                 .
              
               
                 
                   
                     Concerning
                     the
                     Excellencies
                     and
                     Perfections
                     of
                     the
                     Divine
                     Nature
                     :
                     And
                     First
                     ,
                     of
                     those
                     which
                     are
                     commonly
                     called
                  
                   Incommunicable
                   ,
                   namely
                   ,
                   Simplicity
                   ,
                   Unity
                   ,
                
              
               
                 
                   
                     
                       Immutability
                       ,
                       Infiniteness
                       ,
                    
                     
                       Immensity
                       ,
                    
                  
                   
                     
                        
                    
                     
                       Eternity
                       .
                    
                  
                
              
               
                 I
                 Proceed
                 to
                 the
                 second
                 thing
                 proposed
                 as
                 a
                 principal
                 part
                 of
                 Natural
                 Religion
                 ,
                 namely
                 ,
                 
                   Due
                   apprehensions
                   of
                   the
                   Divine
                   Excellency
                   and
                   Perfections
                   .
                
                 Without
                 which
                 ,
                 the
                 meer
                 belief
                 of
                 his
                 Being
                 ,
                 will
                 contribute
                 but
                 little
                 to
                 a
                 true
                 state
                 of
                 Religion
                 .
                 A
                 man
                 may
                 have
                 such
                 unworthy
                 notions
                 of
                 a
                 Deity
                 ,
                 that
                 it
                 would
                 in
                 some
                 respects
                 be
                 as
                 good
                 ,
                 nay
                 much
                 better
                 ,
                 to
                 be
                 without
                 a
                 God
                 ,
                 than
                 to
                 have
                 such
                 a
                 one
                 ,
                 as
                 he
                 may
                 frame
                 .
                 
                   It
                   would
                   be
                   better
                   (
                   saith
                   a
                   great
                   Author
                   )
                   to
                   have
                   
                   no
                   opinion
                   of
                   God
                   ,
                   than
                   such
                   a
                   one
                   as
                   is
                   unworthy
                   of
                   him
                   ;
                   the
                   one
                   is
                   but
                   meer
                   unbelief
                   ,
                   the
                   other
                   is
                   contumely
                   .
                
                 'T
                 is
                 a
                 common
                 saying
                 cited
                 out
                 of
                 
                 Plutarch's
                 book
                 of
                 Superstition
                 ,
                 where
                 he
                 professeth
                 it
                 much
                 more
                 desirable
                 to
                 him
                 ,
                 that
                 posterity
                 should
                 say
                 ,
                 that
                 there
                 never
                 was
                 any
                 such
                 man
                 as
                 Plutarch
                 ,
                 rather
                 
                 than
                 that
                 he
                 was
                 a
                 fierce
                 ,
                 unconstant
                 ,
                 revengeful
                 man
                 ,
                 one
                 who
                 upon
                 the
                 least
                 omission
                 of
                 any
                 small
                 circumstance
                 towards
                 him
                 ,
                 by
                 men
                 otherways
                 virtuous
                 and
                 worthy
                 ,
                 would
                 tear
                 out
                 their
                 hearts
                 ,
                 destroy
                 their
                 families
                 and
                 children
                 ,
                 blast
                 their
                 fields
                 ,
                 spoil
                 their
                 cattel
                 with
                 lightning
                 and
                 thunder
                 .
                 This
                 would
                 be
                 such
                 a
                 representation
                 as
                 would
                 make
                 the
                 notion
                 and
                 remembrance
                 of
                 him
                 hateful
                 ;
                 And
                 it
                 were
                 better
                 to
                 be
                 forgotten
                 ,
                 than
                 to
                 be
                 remembred
                 with
                 infamy
                 .
                 Now
                 there
                 are
                 some
                 opinions
                 which
                 do
                 thus
                 reproach
                 the
                 Deity
                 ,
                 and
                 render
                 him
                 under
                 such
                 a
                 notion
                 ,
                 that
                 if
                 the
                 Gyants
                 had
                 prevailed
                 in
                 their
                 attempt
                 against
                 heaven
                 ,
                 that
                 place
                 had
                 not
                 been
                 worse
                 supplied
                 .
                 This
                 therefore
                 ought
                 to
                 be
                 most
                 carefully
                 avoided
                 .
              
               
                 Whereas
                 the
                 Divine
                 nature
                 is
                 supposed
                 to
                 be
                 the
                 first
                 and
                 supreme
                 Good
                 ,
                 therefore
                 the
                 Idea
                 of
                 all
                 absolute
                 perfection
                 must
                 be
                 essential
                 to
                 the
                 notion
                 of
                 him
                 .
                 And
                 though
                 it
                 be
                 very
                 difficult
                 for
                 us
                 to
                 raise
                 our
                 minds
                 to
                 any
                 due
                 apprehensions
                 of
                 this
                 ;
                 yet
                 we
                 must
                 endeavour
                 in
                 our
                 thoughts
                 of
                 him
                 ,
                 so
                 far
                 as
                 our
                 finite
                 understandings
                 are
                 capable
                 ,
                 to
                 remove
                 and
                 separate
                 from
                 him
                 whatever
                 is
                 in
                 any
                 kind
                 evil
                 or
                 unworthy
                 ,
                 and
                 to
                 ascribe
                 unto
                 him
                 the
                 utmost
                 degree
                 of
                 all
                 Goodness
                 and
                 Perfection
                 .
              
               
               
                 The
                 most
                 general
                 Notion
                 that
                 men
                 have
                 of
                 God
                 ,
                 is
                 that
                 He
                 is
                 the
                 
                   first
                   cause
                
                 ,
                 and
                 a
                 
                   Being
                   of
                   all
                   possible
                   Perfection
                
                 .
              
               
                 Some
                 of
                 his
                 principal
                 Excellencies
                 discoverable
                 by
                 the
                 light
                 of
                 Nature
                 ,
                 may
                 be
                 reduced
                 to
                 these
                 Heads
                 ;
                 namely
                 ,
                 such
                 as
                 are
                 
                   
                     Incommunicable
                     ;
                     
                       
                         
                           Absolute
                           Simplicity
                        
                         .
                      
                       
                         
                           Essential
                           Unity
                        
                         .
                      
                       
                         Immutability
                         .
                      
                       
                         Infiniteness
                         ,
                         both
                         in
                         respect
                         of
                         Place
                         and
                         Time.
                         
                         
                           
                             Immensity
                             .
                          
                           
                             Eternity
                             .
                          
                        
                      
                    
                  
                   
                     Communicable
                     ;
                     belonging
                     either
                     to
                     the
                     Divine
                     
                       
                         Understanding
                         ,
                         
                           
                             Knowledg
                             .
                          
                           
                             Wisdom
                             .
                          
                           
                             
                               Particular
                               Providence
                            
                             .
                          
                        
                      
                       
                         Will
                         ,
                         namely
                         ,
                         his
                         
                           
                             Goodness
                             .
                          
                           
                             Justice
                             .
                          
                           
                             Faithfulness
                             .
                          
                        
                      
                       
                         
                           Faculties
                           of
                           Acting
                        
                         ,
                         his
                         
                           
                             Power
                             .
                          
                           
                             
                               Dominion
                               over
                               us
                               in
                               this
                               life
                               .
                            
                          
                           
                             
                               Distributing
                               of
                               future
                               Rewards
                               and
                               Punishments
                               .
                            
                          
                        
                      
                    
                  
                
              
               
               
                 Each
                 of
                 these
                 Attributes
                 are
                 upon
                 this
                 account
                 of
                 very
                 great
                 consequence
                 to
                 be
                 believed
                 and
                 considered
                 ,
                 because
                 they
                 are
                 the
                 foundations
                 of
                 those
                 duties
                 of
                 Religion
                 which
                 we
                 owe
                 to
                 him
                 .
                 According
                 as
                 a
                 man
                 apprehends
                 God
                 to
                 be
                 ,
                 so
                 must
                 his
                 esteem
                 be
                 of
                 him
                 ,
                 and
                 his
                 demeanour
                 towards
                 him
                 .
              
               
                 And
                 whereas
                 these
                 great
                 and
                 necessary
                 points
                 ,
                 of
                 so
                 much
                 influence
                 to
                 Religion
                 ,
                 have
                 been
                 usually
                 treated
                 of
                 by
                 others
                 either
                 too
                 largely
                 ,
                 by
                 the
                 inserting
                 of
                 several
                 things
                 less
                 pertinent
                 ;
                 or
                 too
                 obscurely
                 ,
                 by
                 offering
                 such
                 proofs
                 concerning
                 them
                 as
                 are
                 less
                 intelligible
                 ,
                 or
                 intermixing
                 the
                 discourses
                 about
                 them
                 ,
                 with
                 such
                 niceties
                 as
                 are
                 neither
                 very
                 easie
                 to
                 be
                 solved
                 ,
                 nor
                 material
                 for
                 men
                 to
                 know
                 :
                 I
                 shall
                 therefore
                 in
                 this
                 place
                 endeavour
                 to
                 avoid
                 both
                 these
                 inconveniences
                 ,
                 by
                 treating
                 concerning
                 each
                 of
                 them
                 with
                 all
                 imaginable
                 brevity
                 and
                 plainness
                 :
                 Observing
                 this
                 method
                 .
              
               
                 First
                 ,
                 I
                 shall
                 endeavour
                 to
                 explain
                 and
                 describe
                 ,
                 what
                 is
                 meant
                 by
                 each
                 Attribute
                 ;
                 And
                 then
                 prove
                 ,
                 that
                 these
                 Attributes
                 so
                 explained
                 ,
                 must
                 belong
                 to
                 the
                 natural
                 notion
                 of
                 God.
                 Which
                 I
                 shall
                 make
                 out
                 ,
                 both
                 by
                 the
                 consent
                 of
                 the
                 wisest
                 Heathen
                 ,
                 expressed
                 by
                 their
                 declared
                 
                 opinions
                 ,
                 and
                 by
                 their
                 general
                 practice
                 suitable
                 thereunto
                 :
                 And
                 from
                 the
                 
                   nature
                   of
                   the
                   things
                   themselves
                
                 ;
                 their
                 congruity
                 to
                 the
                 principles
                 of
                 Reason
                 ,
                 and
                 the
                 absurdities
                 that
                 will
                 follow
                 upon
                 the
                 denial
                 of
                 them
                 .
              
               
                 Those
                 are
                 called
                 Incommunicable
                 Attributes
                 ,
                 which
                 are
                 proper
                 to
                 God
                 alone
                 ,
                 and
                 not
                 communicated
                 to
                 any
                 Creature
                 .
              
               
                 The
                 first
                 of
                 these
                 I
                 have
                 proposed
                 to
                 treat
                 of
                 ,
                 is
                 his
                 
                   Absolute
                   Simplicity
                
                 .
                 By
                 which
                 I
                 mean
                 his
                 freedom
                 from
                 all
                 kind
                 of
                 composition
                 or
                 mixture
                 ,
                 either
                 of
                 Principles
                 or
                 of
                 Parts
                 :
                 And
                 that
                 this
                 doth
                 belong
                 to
                 the
                 natural
                 notion
                 of
                 the
                 Deity
                 ,
                 may
                 be
                 evident
                 ,
              
               
                 1.
                 
                 From
                 Testimony
                 of
                 the
                 
                   Heathen
                   Philosophers
                
                 ,
                 who
                 do
                 generally
                 acknowledg
                 him
                 to
                 be
                 the
                 First
                 Cause
                 and
                 the
                 most
                 Simple
                 Being
                 ,
                 and
                 do
                 frequently
                 style
                 him
                 
                   mens
                   pura
                   &
                   sincera
                   segregata
                   ab
                   omni
                   concretione
                   mortali
                   ,
                
                 &c.
                 
                 And
                 not
                 only
                 Scripture
                 ,
                 but
                 the
                 very
                 Heathen
                 likewise
                 do
                 express
                 this
                 Attribute
                 by
                 the
                 similitude
                 of
                 Light
                 ,
                 amongst
                 all
                 visible
                 things
                 the
                 most
                 pure
                 and
                 simple
                 .
              
               
                 2.
                 
                 From
                 
                   Natural
                   Reason
                
                 ,
                 by
                 which
                 it
                 will
                 appear
                 ,
                 that
                 God
                 cannot
                 be
                 compounded
                 of
                 any
                 Principles
                 ,
                 because
                 the
                 principles
                 and
                 ingredients
                 which
                 concur
                 
                 to
                 the
                 making
                 of
                 any
                 thing
                 ,
                 must
                 be
                 antecedent
                 to
                 that
                 thing
                 .
                 And
                 if
                 the
                 divine
                 nature
                 were
                 compounded
                 ,
                 it
                 would
                 follow
                 that
                 there
                 must
                 be
                 something
                 in
                 nature
                 before
                 him
                 .
                 Which
                 is
                 inconsistent
                 with
                 his
                 being
                 the
                 first
                 Cause
                 .
              
               
                 And
                 here
                 I
                 shall
                 take
                 occasion
                 to
                 speak
                 somewhat
                 concerning
                 the
                 Spirituality
                 of
                 the
                 Divine
                 nature
                 ,
                 as
                 having
                 some
                 affinity
                 with
                 this
                 ,
                 though
                 it
                 be
                 none
                 of
                 the
                 incommunicable
                 Attributes
                 .
              
               
                 I
                 know
                 it
                 hath
                 been
                 said
                 ,
                 with
                 confidence
                 enough
                 ,
                 that
                 the
                 notion
                 of
                 a
                 Spirit
                 ,
                 or
                 
                   immaterial
                   substance
                
                 ,
                 doth
                 imply
                 a
                 contradiction
                 ;
                 and
                 that
                 there
                 is
                 an
                 utter
                 impossibility
                 of
                 any
                 other
                 Being
                 besides
                 Matter
                 .
                 But
                 though
                 this
                 hath
                 been
                 said
                 ,
                 yet
                 was
                 it
                 never
                 proved
                 ,
                 nor
                 can
                 it
                 be
                 ,
                 till
                 either
                 a
                 man
                 be
                 able
                 to
                 evince
                 ,
                 that
                 the
                 notion
                 of
                 the
                 word
                 Substance
                 ,
                 according
                 to
                 the
                 most
                 general
                 use
                 of
                 it
                 ,
                 (
                 which
                 gives
                 signification
                 to
                 words
                 )
                 ,
                 doth
                 necessarily
                 imply
                 Corporeity
                 ,
                 than
                 which
                 nothing
                 can
                 be
                 more
                 false
                 ;
                 or
                 unless
                 a
                 man
                 shall
                 pretend
                 to
                 the
                 certain
                 knowledg
                 and
                 comprehension
                 of
                 all
                 things
                 that
                 are
                 or
                 may
                 be
                 ,
                 than
                 which
                 nothing
                 can
                 be
                 more
                 vain
                 .
              
               
                 What
                 the
                 
                   Positive
                   notion
                
                 of
                 a
                 Spirit
                 is
                 ,
                 is
                 not
                 so
                 necessary
                 to
                 enquire
                 after
                 ,
                 or
                 determine
                 .
                 
                 'T
                 is
                 sufficient
                 ,
                 that
                 we
                 conceive
                 of
                 it
                 by
                 way
                 of
                 Negation
                 ,
                 namely
                 ,
                 that
                 it
                 is
                 a
                 Powerful
                 Intelligent
                 Being
                 that
                 is
                 not
                 matter
                 ,
                 without
                 figure
                 or
                 parts
                 ,
                 not
                 capable
                 of
                 rarefaction
                 or
                 condensation
                 ,
                 not
                 visible
                 to
                 our
                 bodily
                 eyes
                 ,
                 and
                 therefore
                 not
                 to
                 be
                 represented
                 by
                 any
                 kind
                 of
                 sensible
                 Image
                 :
                 Not
                 subject
                 to
                 those
                 necessary
                 
                   Laws
                   of
                   Matter
                
                 ,
                 which
                 cannot
                 move
                 unless
                 it
                 be
                 moved
                 ,
                 and
                 cannot
                 but
                 move
                 when
                 impelled
                 by
                 another
                 .
                 I
                 say
                 ,
                 it
                 may
                 be
                 sufficient
                 in
                 our
                 apprehending
                 the
                 Spirituality
                 of
                 God
                 ,
                 to
                 remove
                 all
                 Corporeity
                 and
                 Figure
                 in
                 our
                 conceptions
                 of
                 him
                 .
              
               
                 Now
                 that
                 this
                 Attribute
                 doth
                 belong
                 to
                 the
                 Divine
                 nature
                 ,
                 may
                 be
                 made
                 evident
                 both
                 by
                 Testimony
                 and
                 by
                 Reason
                 .
              
               
                 1.
                 
                 It
                 hath
                 been
                 generally
                 owned
                 ,
                 by
                 the
                 wisest
                 and
                 most
                 learned
                 
                   Heathen
                   .
                   Pythagoras
                
                 is
                 often
                 cited
                 for
                 this
                 ;
                 by
                 whom
                 (
                 saith
                 Lactantius
                 )
                 God
                 was
                 wont
                 to
                 be
                 
                 styled
                 
                   incorporalis
                   mens
                
                 ,
                 an
                 incorporeal
                 Mind
                 ;
                 and
                 by
                 Plato
                 frequently
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 without
                 a
                 body
                 ;
                 by
                 other
                 Graecian
                 Philosophers
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 Mind
                 that
                 made
                 the
                 world
                 .
                 Plutarch
                 styles
                 him
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 separated
                 form
                 ,
                 not
                 mixed
                 with
                 matter
                 ,
                 without
                 any
                 thing
                 in
                 him
                 that
                 is
                 passible
                 .
              
               
                 The
                 Latin
                 Philosophers
                 do
                 frequently
                 
                 give
                 him
                 the
                 Attribute
                 of
                 
                   mens
                   divina
                   ,
                   
                   mens
                   pura
                   &
                   sincera
                   ,
                   mens
                   soluta
                   &
                   libera
                   ,
                   segregata
                   ab
                   omni
                   concretione
                   mortali
                   .
                
              
               
                 2.
                 
                 By
                 Reason
                 .
                 That
                 Spirituality
                 is
                 a
                 Perfection
                 ,
                 and
                 therefore
                 to
                 be
                 ascribed
                 unto
                 God
                 ;
                 or
                 rather
                 ,
                 that
                 Corporeity
                 is
                 an
                 Imperfection
                 ,
                 and
                 therefore
                 to
                 be
                 removed
                 from
                 him
                 ,
                 may
                 appear
                 from
                 hence
                 .
                 Because
                 the
                 supposing
                 of
                 him
                 to
                 be
                 matter
                 is
                 inconsistent
                 with
                 divers
                 of
                 his
                 other
                 most
                 Essential
                 Perfections
                 ;
                 As
                 ,
              
               
                 1.
                 
                 His
                 Immensity
                 ,
                 If
                 we
                 do
                 suppose
                 these
                 two
                 reasonable
                 postulata
                 .
                 1.
                 
                 That
                 there
                 are
                 some
                 other
                 things
                 in
                 the
                 world
                 besides
                 God.
                 And
                 2.
                 
                 That
                 two
                 bodies
                 cannot
                 be
                 both
                 at
                 the
                 same
                 time
                 in
                 the
                 same
                 place
                 .
                 From
                 whence
                 it
                 will
                 follow
                 ,
                 that
                 wherever
                 any
                 other
                 Body
                 or
                 matter
                 is
                 ,
                 from
                 thence
                 God
                 must
                 be
                 excluded
                 ;
                 and
                 so
                 many
                 Chasmes
                 or
                 breaches
                 must
                 there
                 be
                 in
                 the
                 Divine
                 nature
                 .
              
               
                 2.
                 
                 His
                 Knowledg
                 and
                 Wisdom
                 ,
                 It
                 being
                 not
                 imaginable
                 ,
                 how
                 meer
                 matter
                 should
                 be
                 able
                 to
                 comprehend
                 ,
                 much
                 less
                 to
                 contrive
                 all
                 that
                 variety
                 of
                 things
                 in
                 the
                 world
                 ,
                 past
                 ,
                 present
                 ,
                 and
                 to
                 come
                 .
              
               
                 3.
                 
                 His
                 Liberty
                 and
                 Freedom
                 ,
                 and
                 consequently
                 with
                 his
                 Goodness
                 .
                 That
                 action
                 not
                 being
                 properly
                 good
                 ,
                 which
                 is
                 not
                 done
                 freely
                 and
                 out
                 of
                 choice
                 .
                 Now
                 
                 the
                 Laws
                 of
                 Matter
                 are
                 necessary
                 ,
                 there
                 can
                 be
                 no
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 
                   arbitrary
                   principle
                
                 in
                 meer
                 matter
                 .
                 And
                 it
                 is
                 worth
                 observation
                 ,
                 how
                 this
                 very
                 argument
                 puzzled
                 Epicurus
                 and
                 his
                 followers
                 ,
                 as
                 is
                 represented
                 by
                 Lucretius
                 .
                 If
                 all
                 material
                 things
                 move
                 by
                 necessary
                 Laws
                 ,
                 and
                 the
                 parts
                 of
                 Matter
                 be
                 naturally
                 so
                 dispos'd
                 ,
                 that
                 they
                 do
                 not
                 move
                 unless
                 they
                 be
                 moved
                 ,
                 and
                 cannot
                 but
                 move
                 when
                 press'd
                 upon
                 by
                 other
                 parts
                 that
                 are
                 in
                 motion
                 ;
                 whence
                 comes
                 that
                 liberty
                 which
                 we
                 may
                 by
                 an
                 inward
                 sensation
                 perceive
                 to
                 be
                 within
                 us
                 ?
                 
                   
                     Unde
                     est
                     haec
                     inquam
                     fatis
                     avolsa
                     voluntas
                     ?
                  
                
              
               
                 To
                 which
                 he
                 gives
                 so
                 wild
                 and
                 irrational
                 an
                 answer
                 ,
                 from
                 the
                 motion
                 of
                 declining
                 Atoms
                 ,
                 as
                 doth
                 sufficiently
                 manifest
                 him
                 to
                 be
                 baffled
                 by
                 this
                 Objection
                 .
              
               
                 The
                 second
                 Incommunicable
                 Attribute
                 to
                 be
                 treated
                 of
                 ,
                 is
                 the
                 
                   Essential
                   Unity
                
                 of
                 the
                 Divine
                 nature
                 .
                 By
                 which
                 I
                 mean
                 ,
                 his
                 being
                 One
                 and
                 no
                 more
                 .
                 And
                 that
                 this
                 perfection
                 doth
                 belong
                 to
                 the
                 natural
                 notion
                 of
                 God
                 ,
                 may
                 be
                 made
                 evident
                 both
                 by
                 Testimony
                 and
                 by
                 Reason
                 .
              
               
               
                 1.
                 
                 By
                 Testimony
                 .
                 I
                 have
                 shewed
                 before
                 ,
                 how
                 that
                 notwithstanding
                 that
                 Polytheism
                 which
                 did
                 so
                 generally
                 abound
                 amongst
                 the
                 Heathen
                 ,
                 yet
                 the
                 wiser
                 and
                 more
                 considerate
                 persons
                 amongst
                 them
                 ,
                 have
                 in
                 all
                 ages
                 acknowledged
                 
                   One
                   Supreme
                   Deity
                
                 .
                 The
                 Egyptians
                 of
                 old
                 ,
                 though
                 of
                 all
                 others
                 the
                 most
                 infamous
                 for
                 their
                 multiplicity
                 of
                 Gods
                 ,
                 yet
                 did
                 assert
                 One
                 Maker
                 and
                 chief
                 Governour
                 of
                 the
                 world
                 ,
                 under
                 whom
                 they
                 did
                 suppose
                 several
                 subordinate
                 Deities
                 ,
                 who
                 as
                 his
                 Deputies
                 did
                 preside
                 over
                 several
                 parts
                 of
                 the
                 Universe
                 .
              
               
                 The
                 first
                 occasion
                 of
                 these
                 
                   lesser
                   Deities
                
                 ,
                 was
                 probably
                 from
                 a
                 desire
                 that
                 men
                 had
                 ,
                 to
                 express
                 their
                 gratitude
                 to
                 ,
                 and
                 to
                 honour
                 the
                 memories
                 of
                 ,
                 such
                 
                   Heroical
                   Persons
                
                 ,
                 as
                 in
                 those
                 first
                 and
                 ruder
                 ages
                 of
                 the
                 World
                 ,
                 had
                 either
                 by
                 their
                 inventions
                 or
                 their
                 prowess
                 ,
                 been
                 highly
                 beneficial
                 to
                 mankind
                 ,
                 or
                 to
                 their
                 
                   own
                   Countries
                
                 ;
                 who
                 thereupon
                 were
                 for
                 such
                 publick
                 services
                 ,
                 thought
                 fit
                 to
                 be
                 advanced
                 to
                 the
                 highest
                 honour
                 after
                 their
                 deaths
                 ,
                 and
                 admitted
                 in
                 a
                 subordinate
                 way
                 ,
                 to
                 some
                 share
                 of
                 Government
                 ,
                 especially
                 in
                 taking
                 care
                 of
                 the
                 welfare
                 of
                 their
                 Countries
                 .
                 And
                 to
                 this
                 doth
                 the
                 Apostle
                 seem
                 to
                 allude
                 ,
                 1
                 Cor.
                 8.
                 4
                 ,
                 6.
                 where
                 he
                 saith
                 ,
                 
                   We
                   know
                   
                   there
                   is
                   no
                   other
                   God
                   but
                   one
                   ,
                   for
                   though
                   there
                   be
                   that
                   are
                   called
                   Gods
                   ,
                   both
                   in
                   heaven
                   and
                   in
                   Earth
                   ,
                
                 (
                 as
                 there
                 be
                 Gods
                 many
                 ,
                 and
                 Lords
                 many
                 )
                 :
                 
                   But
                   to
                   us
                   there
                   is
                   but
                   one
                   God
                   ,
                   the
                   Father
                   ,
                   of
                   whom
                   are
                   all
                   things
                   ,
                   and
                   we
                   in
                   him
                   .
                
              
               
                 There
                 are
                 many
                 attestations
                 amongst
                 the
                 
                   Heathen
                   Writers
                
                 concerning
                 this
                 Attribute
                 ,
                 the
                 Unity
                 of
                 the
                 Godhead
                 .
                 It
                 is
                 observed
                 ,
                 that
                 Orpheus
                 was
                 the
                 first
                 amongst
                 them
                 that
                 wrote
                 concerning
                 the
                 Genealogy
                 of
                 the
                 Gods
                 ,
                 where
                 he
                 reduces
                 them
                 to
                 the
                 number
                 of
                 360.
                 
                 But
                 he
                 was
                 afterwards
                 so
                 sensible
                 of
                 this
                 impious
                 folly
                 ,
                 that
                 he
                 writes
                 a
                 particular
                 discourse
                 to
                 his
                 son
                 Musaeus
                 ,
                 and
                 his
                 other
                 friends
                 ,
                 wherein
                 he
                 doth
                 solemnly
                 recant
                 these
                 wild
                 absurd
                 Fables
                 ,
                 professing
                 to
                 them
                 ,
                 that
                 he
                 thought
                 himself
                 obliged
                 to
                 rectifie
                 these
                 errors
                 and
                 abuses
                 ,
                 which
                 his
                 former
                 Poem
                 might
                 have
                 occasioned
                 .
                 And
                 here
                 he
                 doth
                 in
                 the
                 first
                 place
                 admonish
                 them
                 ,
                 that
                 there
                 is
                 but
                 one
                 God
                 ,
                 of
                 himself
                 ,
                 and
                 none
                 besides
                 him
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 by
                 whom
                 all
                 other
                 things
                 are
                 made
                 ,
                 and
                 upon
                 whom
                 they
                 depend
                 .
                 And
                 then
                 he
                 goes
                 on
                 to
                 shew
                 ,
                 that
                 God
                 is
                 invisible
                 ,
                 and
                 yet
                 sees
                 and
                 knows
                 all
                 things
                 ;
                 that
                 as
                 he
                 is
                 merciful
                 ,
                 so
                 is
                 he
                 just
                 ,
                 being
                 the
                 Author
                 of
                 those
                 judgments
                 which
                 befal
                 
                 wicked
                 men
                 ,
                 with
                 several
                 other
                 things
                 to
                 this
                 purpose
                 .
                 And
                 though
                 Homer
                 do
                 too
                 often
                 follow
                 Orpheus
                 in
                 these
                 fictions
                 ,
                 concerning
                 a
                 multitude
                 of
                 Deities
                 ,
                 yet
                 when
                 he
                 is
                 most
                 serious
                 ,
                 he
                 supposes
                 but
                 one
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 So
                 Sophocles
                 ,
                 
                   
                     —
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                   
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                     .
                  
                   
                     There
                     is
                     but
                     one
                     God
                     ,
                     who
                     made
                     the
                     Heaven
                     and
                     the
                     Earth
                     .
                  
                
              
               
                 So
                 Pythagoras
                 ,
                 and
                 several
                 others
                 after
                 him
                 ,
                 style
                 God
                 by
                 the
                 name
                 of
                 Monas
                 or
                 Unity
                 .
              
               
                 It
                 is
                 commonly
                 said
                 ,
                 that
                 Socrates
                 was
                 put
                 to
                 death
                 for
                 his
                 endeavouring
                 to
                 undeceive
                 his
                 Country-men
                 in
                 that
                 vanity
                 they
                 were
                 addicted
                 to
                 ,
                 of
                 worshipping
                 a
                 multitude
                 of
                 Deities
                 ;
                 and
                 that
                 this
                 made
                 the
                 Writers
                 after
                 him
                 ,
                 more
                 shy
                 in
                 speaking
                 their
                 thoughts
                 about
                 this
                 matter
                 :
                 But
                 though
                 Plato
                 do
                 in
                 some
                 places
                 (
                 for
                 fear
                 of
                 incurring
                 the
                 same
                 danger
                 )
                 seem
                 to
                 favour
                 this
                 popular
                 error
                 ,
                 by
                 defending
                 Polytheism
                 ,
                 yet
                 he
                 acknowledges
                 these
                 subordinate
                 Deities
                 to
                 be
                 begotten
                 ;
                 and
                 he
                 lays
                 it
                 down
                 in
                 another
                 place
                 as
                 a
                 Principle
                 ,
                 that
                 whatever
                 is
                 begotten
                 is
                 corruptible
                 ,
                 and
                 therefore
                 incapable
                 of
                 being
                 
                 properly
                 a
                 God.
                 And
                 (
                 if
                 the
                 13th
                 Epistle
                 be
                 truly
                 his
                 )
                 ,
                 there
                 is
                 a
                 remarkable
                 passage
                 in
                 it
                 to
                 this
                 purpose
                 ,
                 where
                 he
                 gives
                 this
                 note
                 ,
                 That
                 in
                 those
                 Epistolary
                 discourses
                 ,
                 where
                 he
                 designs
                 to
                 be
                 more
                 serious
                 ,
                 he
                 doth
                 mention
                 the
                 name
                 of
                 God
                 in
                 the
                 singular
                 number
                 ;
                 but
                 when
                 he
                 is
                 not
                 so
                 ,
                 then
                 he
                 mentions
                 Gods
                 in
                 the
                 plural
                 .
              
               
                 Hierocles
                 in
                 his
                 Comment
                 upon
                 
                   Pythagoras
                   golden
                   verses
                
                 ,
                 doth
                 style
                 him
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   God
                   of
                   Gods
                
                 ,
                 the
                 only
                 maker
                 of
                 all
                 things
                 .
              
               
                 Arrian
                 in
                 his
                 Dissertations
                 of
                 Epictetus
                 ,
                 doth
                 assure
                 us
                 ,
                 that
                 in
                 his
                 time
                 (
                 which
                 was
                 about
                 120
                 years
                 after
                 Christ
                 )
                 ,
                 it
                 was
                 an
                 usual
                 form
                 in
                 the
                 prayers
                 of
                 the
                 Heathen
                 ,
                 to
                 say
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Lord
                   have
                   mercy
                   upon
                   us
                
                 ,
                 whereby
                 they
                 did
                 acknowledg
                 the
                 Unity
                 of
                 that
                 God
                 whom
                 they
                 did
                 invoke
                 in
                 their
                 prayers
                 .
                 Which
                 clause
                 is
                 thought
                 to
                 be
                 from
                 that
                 usage
                 taken
                 into
                 the
                 Liturgies
                 of
                 the
                 Christians
                 .
                 So
                 far
                 then
                 as
                 the
                 consent
                 of
                 the
                 wisest
                 and
                 best
                 men
                 ,
                 in
                 former
                 times
                 ,
                 is
                 of
                 any
                 Autority
                 ,
                 so
                 far
                 is
                 this
                 Attribute
                 rendered
                 highly
                 credible
                 .
              
               
                 I
                 shall
                 only
                 add
                 that
                 remarkable
                 passage
                 in
                 
                   Maximus
                   Tyrius
                
                 :
                 
                   Though
                   men
                   
                   differ
                   much
                   in
                   their
                   opinions
                   about
                   other
                   
                   matters
                   ,
                   yet
                   in
                   this
                   they
                   all
                   agree
                   ,
                   That
                   there
                   is
                   
                     one
                     God
                  
                   ,
                   the
                   King
                   and
                   Father
                   of
                   all
                   ;
                   under
                   whom
                   there
                   are
                   subordinate
                   Deities
                   ,
                   his
                   offspring
                   ,
                   who
                   are
                   admitted
                   to
                   some
                   share
                   of
                   government
                   with
                   him
                   .
                   In
                   this
                   the
                   Grecian
                   consents
                   with
                   the
                   Barbarian
                   ,
                   the
                   Inhabitants
                   of
                   the
                   Continent
                   with
                   the
                   Islanders
                   ,
                   the
                   Wise
                   with
                   the
                   Unwise
                   .
                
              
               
                 2.
                 
                 But
                 besides
                 the
                 Testimonies
                 to
                 this
                 purpose
                 ,
                 it
                 may
                 likewise
                 be
                 made
                 evident
                 by
                 Reason
                 ,
                 That
                 a
                 
                   Plurality
                   of
                   Gods
                
                 is
                 not
                 only
                 unnecessary
                 ,
                 and
                 therefore
                 improbable
                 ;
                 but
                 that
                 it
                 is
                 such
                 a
                 supposition
                 as
                 doth
                 imply
                 in
                 it
                 many
                 inconsistencies
                 ,
                 and
                 therefore
                 is
                 impossible
                 .
              
               
                 1.
                 
                 'T
                 is
                 unnecessary
                 ,
                 and
                 therefore
                 highly
                 improbable
                 .
                 Those
                 have
                 been
                 always
                 esteemed
                 good
                 Rules
                 ,
                 
                   Frustra
                   fit
                   per
                   plura
                
                 ,
                 &c.
                 
                 
                   Entia
                   non
                   sunt
                   multiplicanda
                   sine
                   necessitate
                   .
                
                 It
                 is
                 most
                 suitable
                 to
                 that
                 common
                 analogy
                 to
                 be
                 observed
                 amongst
                 natural
                 things
                 ,
                 even
                 in
                 lesser
                 matters
                 ,
                 that
                 there
                 is
                 nothing
                 amongst
                 them
                 superfluous
                 or
                 redundant
                 ;
                 And
                 therefore
                 much
                 more
                 ought
                 it
                 to
                 be
                 so
                 ,
                 in
                 the
                 greatest
                 and
                 highest
                 matters
                 of
                 all
                 .
                 Now
                 nothing
                 can
                 be
                 more
                 evident
                 ,
                 than
                 that
                 one
                 infinite
                 Being
                 may
                 be
                 sufficient
                 to
                 all
                 purposes
                 whatsoever
                 ;
                 for
                 if
                 it
                 had
                 any
                 limits
                 ,
                 it
                 were
                 
                 not
                 infinite
                 ;
                 and
                 nothing
                 can
                 be
                 more
                 absurd
                 ,
                 than
                 to
                 suppose
                 more
                 Gods
                 than
                 are
                 necessary
                 .
              
               
                 2.
                 
                 'T
                 is
                 not
                 possible
                 ,
                 that
                 there
                 should
                 be
                 two
                 such
                 
                   infinite
                   Beings
                
                 .
                 Because
                 either
                 they
                 must
                 have
                 several
                 Perfections
                 ,
                 or
                 the
                 same
                 :
                 Neither
                 of
                 which
                 is
                 consistent
                 with
                 the
                 most
                 obvious
                 notion
                 of
                 God
                 ,
                 
                   That
                   he
                   is
                   a
                   Being
                   of
                   all
                   possible
                   Perfections
                   .
                
              
               
                 To
                 suppose
                 two
                 Gods
                 ,
                 with
                 
                   several
                   Perfections
                
                 ,
                 some
                 belonging
                 to
                 one
                 ,
                 and
                 some
                 to
                 another
                 ,
                 will
                 plainly
                 prove
                 ,
                 that
                 neither
                 of
                 them
                 can
                 be
                 God
                 ,
                 because
                 neither
                 of
                 them
                 have
                 all
                 possible
                 Perfections
                 .
              
               
                 To
                 suppose
                 two
                 Gods
                 of
                 the
                 same
                 and
                 
                   equal
                   Perfections
                
                 ,
                 would
                 likewise
                 prove
                 ,
                 that
                 neither
                 of
                 them
                 can
                 be
                 God
                 ,
                 
                   (
                   i.
                   e.
                   )
                
                 ,
                 not
                 absolutely
                 perfect
                 ;
                 because
                 it
                 is
                 not
                 so
                 great
                 a
                 priviledg
                 ,
                 to
                 have
                 the
                 same
                 equal
                 perfections
                 with
                 another
                 ,
                 and
                 in
                 a
                 kind
                 of
                 partnership
                 ,
                 as
                 to
                 be
                 alone
                 and
                 superior
                 above
                 all
                 others
                 .
              
               
                 And
                 to
                 suppose
                 one
                 of
                 them
                 ,
                 whether
                 of
                 several
                 or
                 the
                 
                   same
                   kinds
                
                 of
                 Perfections
                 with
                 the
                 other
                 ,
                 but
                 only
                 in
                 an
                 
                   inferior
                   degree
                
                 ,
                 may
                 sufficiently
                 evince
                 that
                 one
                 of
                 them
                 is
                 not
                 properly
                 God
                 ,
                 because
                 not
                 supreme
                 .
              
               
               
                 3.
                 
                 The
                 third
                 Attribute
                 to
                 be
                 discussed
                 ,
                 is
                 the
                 
                   Divine
                   Immutability
                
                 .
                 By
                 which
                 I
                 mean
                 a
                 freedom
                 from
                 all
                 kind
                 of
                 change
                 or
                 inconstancy
                 ,
                 both
                 as
                 to
                 his
                 Nature
                 and
                 his
                 Purposes
                 .
              
               
                 And
                 that
                 this
                 Attribute
                 is
                 likewise
                 very
                 suitable
                 to
                 those
                 natural
                 notions
                 which
                 men
                 have
                 of
                 God
                 ,
                 may
                 appear
                 ,
              
               
                 1.
                 
                 By
                 
                   Testimony
                   .
                   Plato
                
                 having
                 proposed
                 
                 the
                 Question
                 ,
                 whether
                 God
                 be
                 mutable
                 and
                 inconstant
                 ,
                 answers
                 expressly
                 .
                 'T
                 is
                 most
                 necessary
                 that
                 he
                 should
                 be
                 always
                 the
                 same
                 and
                 alike
                 .
                 His
                 words
                 are
                 most
                 emphatical
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 that
                 
                   he
                   is
                   never
                   in
                   any
                   wise
                   capable
                   of
                   any
                   kind
                   of
                   change
                   whatsoever
                   .
                
              
               
                 And
                 in
                 another
                 place
                 ,
                 he
                 mentions
                 these
                 
                 two
                 things
                 ,
                 as
                 being
                 the
                 grand
                 principles
                 of
                 Religion
                 .
                 1.
                 
                 That
                 God
                 is
                 the
                 cause
                 of
                 all
                 good
                 ,
                 and
                 in
                 no
                 wise
                 of
                 any
                 evil
                 .
                 2.
                 
                 That
                 he
                 is
                 constant
                 and
                 immutable
                 ,
                 and
                 cannot
                 deceive
                 by
                 making
                 various
                 representations
                 of
                 himself
                 .
              
               
                 So
                 Seneca
                 ,
                 speaking
                 of
                 the
                 necessity
                 of
                 ascribing
                 this
                 Attribute
                 to
                 the
                 Divine
                 Nature
                 as
                 to
                 his
                 Purposes
                 or
                 Counsels
                 ,
                 hath
                 this
                 passage
                 ;
                 
                   Statuerunt
                   quae
                   non
                   mutarunt
                   ,
                   nec
                   unquam
                   primi
                   consilii
                   Deos
                   paenitet
                   .
                
                 
                 
                 God
                 is
                 always
                 constant
                 to
                 his
                 own
                 Decrees
                 ,
                 and
                 doth
                 never
                 repent
                 of
                 his
                 Purposes
                 .
                 And
                 in
                 another
                 place
                 ,
                 Necesse
                 
                 
                   est
                   ei
                   eadem
                   placere
                   ,
                   eui
                   nisi
                   optima
                   placere
                   non
                   possunt
                   ;
                   nec
                   ob
                   hoc
                   minus
                   liber
                   ac
                   potens
                   est
                   ,
                   ipse
                   enim
                   est
                   Necessitas
                   sua
                   .
                   'T
                   is
                   necessary
                   that
                   he
                   should
                   be
                   always
                   pleased
                   with
                   the
                   same
                   things
                   ,
                   who
                   can
                   be
                   pleased
                   with
                   nothing
                   but
                   what
                   is
                   best
                   :
                   Nor
                   can
                   this
                   be
                   any
                   prejudice
                   to
                   his
                   Liberty
                   or
                   his
                   Power
                   ,
                   since
                   he
                   is
                   his
                   own
                   Necessity
                   ,
                
                 i.
                 e.
                 nothing
                 from
                 without
                 ,
                 but
                 his
                 own
                 natutural
                 perfection
                 lays
                 this
                 necessity
                 upon
                 him
                 .
              
               
                 2.
                 
                 By
                 reason
                 .
                 There
                 is
                 an
                 excellent
                 argument
                 to
                 this
                 purpose
                 ,
                 in
                 that
                 place
                 before-cited
                 out
                 of
                 Plato
                 ,
                 which
                 according
                 to
                 his
                 manner
                 ,
                 he
                 delivers
                 in
                 a
                 more
                 copious
                 way
                 of
                 expression
                 .
                 But
                 the
                 substance
                 of
                 it
                 is
                 this
                 ;
                 All
                 change
                 must
                 be
                 either
                 involuntary
                 and
                 upon
                 necessity
                 ,
                 or
                 voluntary
                 and
                 upon
                 choice
                 .
                 Now
                 God
                 being
                 the
                 most
                 powerful
                 Being
                 ,
                 cannot
                 by
                 any
                 thing
                 be
                 necessitated
                 to
                 an
                 involuntary
                 change
                 .
                 And
                 for
                 any
                 voluntary
                 change
                 ,
                 whereas
                 it
                 must
                 be
                 either
                 for
                 the
                 better
                 or
                 the
                 worse
                 ,
                 it
                 is
                 not
                 imaginable
                 ,
                 that
                 any
                 wise
                 Being
                 should
                 be
                 willing
                 to
                 change
                 for
                 the
                 worse
                 ;
                 Nor
                 is
                 it
                 possible
                 that
                 any
                 perfect
                 Being
                 should
                 change
                 for
                 the
                 better
                 .
                 
                 And
                 therefore
                 't
                 is
                 necessary
                 that
                 the
                 divine
                 nature
                 should
                 be
                 immutable
                 .
              
               
                 We
                 esteem
                 changeableness
                 in
                 men
                 either
                 an
                 imperfection
                 ,
                 or
                 a
                 fault
                 .
                 Their
                 natural
                 changes
                 ,
                 as
                 to
                 their
                 persons
                 ,
                 are
                 from
                 weakness
                 and
                 vanity
                 ;
                 their
                 moral
                 changes
                 ,
                 as
                 to
                 their
                 inclinations
                 and
                 purposes
                 ,
                 are
                 from
                 ignorance
                 or
                 inconstancy
                 .
                 And
                 therefore
                 there
                 is
                 very
                 good
                 reason
                 ,
                 why
                 we
                 should
                 remove
                 this
                 from
                 God
                 ,
                 as
                 being
                 that
                 which
                 would
                 darken
                 all
                 his
                 other
                 perfections
                 .
                 
                   The
                   greater
                   the
                   Divine
                   Perfections
                   are
                   ,
                   the
                   greater
                   Imperfection
                   would
                   Mutability
                   be
                   .
                
                 Besides
                 ,
                 that
                 it
                 would
                 take
                 away
                 the
                 foundation
                 of
                 all
                 Religion
                 ,
                 Love
                 and
                 Fear
                 ,
                 and
                 Affiance
                 and
                 Worship
                 :
                 In
                 which
                 men
                 would
                 be
                 very
                 much
                 discouraged
                 ,
                 if
                 they
                 could
                 not
                 certainly
                 rely
                 upon
                 God
                 ,
                 but
                 were
                 in
                 doubt
                 that
                 his
                 nature
                 might
                 alter
                 ,
                 and
                 that
                 hereafter
                 he
                 might
                 be
                 quite
                 otherwise
                 from
                 what
                 we
                 now
                 apprehend
                 him
                 to
                 be
                 .
              
               
                 4.
                 
                 Infiniteness
                 is
                 another
                 Attribute
                 most
                 natural
                 to
                 the
                 Notion
                 of
                 God.
                 By
                 which
                 is
                 meant
                 ,
                 his
                 not
                 being
                 bounded
                 by
                 place
                 ,
                 or
                 space
                 ,
                 or
                 by
                 duration
                 ,
                 but
                 being
                 Immense
                 and
                 Eternal
                 .
              
               
                 1.
                 
                 This
                 Attribute
                 of
                 Gods
                 immensity
                 doth
                 signifie
                 his
                 not
                 being
                 so
                 confined
                 by
                 any
                 bounds
                 of
                 space
                 ,
                 but
                 that
                 he
                 doth
                 
                 spread
                 himself
                 to
                 all
                 places
                 that
                 we
                 can
                 see
                 or
                 can
                 imagine
                 ,
                 and
                 infinitely
                 beyond
                 :
                 So
                 as
                 we
                 cannot
                 say
                 ,
                 he
                 is
                 here
                 and
                 not
                 there
                 ,
                 thus
                 far
                 he
                 reaches
                 and
                 not
                 farther
                 .
                 Some
                 have
                 thought
                 ,
                 that
                 it
                 is
                 not
                 absolutely
                 necessary
                 to
                 believe
                 such
                 a
                 kind
                 of
                 Omnipresence
                 of
                 the
                 Divine
                 substance
                 ,
                 as
                 to
                 be
                 actually
                 present
                 in
                 every
                 place
                 .
                 But
                 this
                 is
                 most
                 necessary
                 to
                 be
                 believed
                 ,
                 That
                 God
                 is
                 every-where
                 in
                 respect
                 of
                 his
                 Power
                 and
                 Providence
                 ,
                 whereby
                 he
                 doth
                 influence
                 and
                 govern
                 all
                 things
                 ,
                 (
                 which
                 is
                 hardly
                 possible
                 to
                 conceive
                 without
                 his
                 actual
                 presence
                 in
                 all
                 places
                 )
                 And
                 in
                 respect
                 of
                 his
                 Knowledg
                 ,
                 whereby
                 he
                 doth
                 see
                 and
                 take
                 notice
                 of
                 every
                 thing
                 ,
                 though
                 never
                 so
                 secret
                 ;
                 and
                 that
                 he
                 can
                 pierce
                 through
                 all
                 these
                 created
                 things
                 ,
                 with
                 greater
                 facility
                 than
                 the
                 Light
                 doth
                 through
                 the
                 Air.
                 And
                 that
                 this
                 doth
                 belong
                 to
                 the
                 natural
                 notion
                 of
                 God
                 ,
                 may
                 appear
                 ,
              
               
                 1.
                 
                 By
                 the
                 general
                 consent
                 of
                 the
                 Heathen
                 ,
                 testified
                 by
                 their
                 praying
                 to
                 him
                 at
                 any
                 place
                 or
                 time
                 ,
                 which
                 shews
                 that
                 they
                 were
                 perswaded
                 that
                 he
                 was
                 always
                 and
                 every-where
                 present
                 ,
                 at
                 least
                 by
                 his
                 Knowledg
                 and
                 his
                 
                   Power
                   .
                   Tully
                
                 cites
                 Pythagoras
                 affirming
                 ,
                 
                   Deum
                   esse
                   animum
                   per
                   naturam
                   rerum
                   omnium
                   intentum
                   &
                   commeantem
                   ,
                
                 
                 That
                 God
                 is
                 a
                 Spirit
                 or
                 Mind
                 ,
                 
                 which
                 doth
                 pass
                 through
                 all
                 things
                 .
                 And
                 in
                 another
                 place
                 ,
                 he
                 cites
                 it
                 as
                 Thales
                 his
                 
                 saying
                 ,
                 which
                 he
                 commends
                 ,
                 
                   Homines
                   existimare
                   oportere
                   ,
                   Deos
                   omnia
                   cernere
                   ,
                   Deorum
                   omnia
                   esse
                   plena
                   ,
                
                 That
                 
                   men
                   ought
                   to
                   think
                   ,
                   that
                   God
                   beholds
                   every
                   thing
                   ,
                   and
                   fills
                   every
                   place
                   .
                   Plato
                
                 affirms
                 ,
                 that
                 God
                 
                 doth
                 see
                 and
                 take
                 notice
                 of
                 all
                 our
                 actions
                 ,
                 words
                 ,
                 and
                 thoughts
                 .
                 So
                 Virgil
                 ,
                 
                 
                   —
                   Jovis
                   omnia
                   plena
                
                 .
                 And
                 in
                 another
                 
                 place
                 ,
                 
                   
                     —
                     Deum
                     namque
                     ire
                     per
                     omnes
                  
                   
                     Terrasque
                     tractusque
                     maris
                     ,
                     coelumque
                     profundum
                     .
                  
                
              
               
                 So
                 Seneca
                 speaking
                 of
                 God
                 ,
                 saith
                 ,
                 Ubique
                 
                 
                   &
                   omnibus
                   praesto
                   est
                
                 .
                 He
                 is
                 every-where
                 ,
                 and
                 always
                 at
                 hand
                 .
                 And
                 in
                 another
                 place
                 ,
                 
                 
                   Quocunque
                   te
                   flexeris
                   ,
                   ibi
                   illum
                   videbis
                   occurrentem
                   tibi
                   ,
                   nihil
                   ab
                   illo
                   vacat
                   ,
                   Opus
                   suum
                   ipse
                   implet
                   .
                   We
                   can
                   turn
                   our selves
                   no-whither
                   but
                   we
                   shall
                   meet
                   him
                   ,
                   no
                   place
                   is
                   without
                   him
                   ,
                   he
                   fills
                   his
                   own
                   Work.
                   
                
              
               
                 2.
                 
                 By
                 the
                 principles
                 of
                 Reason
                 .
                 If
                 it
                 were
                 otherwise
                 ,
                 and
                 the
                 Divine
                 nature
                 should
                 be
                 limited
                 ,
                 this
                 would
                 contradict
                 his
                 universal
                 Providence
                 ,
                 and
                 render
                 all
                 worship
                 of
                 him
                 vain
                 and
                 useless
                 .
                 Why
                 
                 should
                 a
                 man
                 either
                 fear
                 him
                 ,
                 or
                 serve
                 him
                 ,
                 if
                 he
                 could
                 neither
                 hear
                 our
                 prayers
                 ,
                 nor
                 take
                 notice
                 of
                 our
                 wants
                 ,
                 nor
                 receive
                 our
                 acknowledgments
                 .
              
               
                 2.
                 
                 For
                 the
                 Attribute
                 of
                 Eternity
                 ,
                 whereby
                 is
                 signified
                 Gods
                 being
                 of
                 infinite
                 duration
                 ,
                 without
                 beginning
                 or
                 end
                 ;
                 that
                 this
                 likewise
                 doth
                 belong
                 to
                 the
                 natural
                 notion
                 of
                 God
                 ,
                 may
                 be
                 evident
                 ,
              
               
                 1.
                 
                 By
                 the
                 general
                 consent
                 of
                 the
                 
                   Heathen
                   Philosophers
                
                 .
                 And
                 though
                 there
                 have
                 been
                 disputes
                 amongst
                 them
                 ,
                 about
                 some
                 of
                 his
                 other
                 Attributes
                 ,
                 yet
                 in
                 this
                 all
                 of
                 them
                 have
                 agreed
                 .
                 They
                 do
                 indeed
                 describe
                 the
                 Genealogies
                 of
                 their
                 Heroes
                 and
                 subordinate
                 Gods
                 ,
                 but
                 for
                 the
                 
                   supreme
                   Deity
                
                 ,
                 he
                 is
                 constantly
                 acknowledged
                 to
                 be
                 without
                 beginning
                 of
                 time
                 or
                 end
                 of
                 days
                 .
                 Epicurus
                 himself
                 ,
                 who
                 had
                 the
                 lowest
                 and
                 meanest
                 opinion
                 of
                 God
                 ,
                 and
                 robbed
                 him
                 of
                 as
                 many
                 of
                 his
                 other
                 perfections
                 ,
                 as
                 by
                 the
                 utmost
                 straining
                 of
                 his
                 wit
                 he
                 was
                 able
                 to
                 do
                 ;
                 yet
                 is
                 forced
                 to
                 leave
                 him
                 this
                 Attribute
                 .
                 So
                 Tully
                 relates
                 of
                 him
                 ,
                 speaking
                 to
                 those
                 of
                 that
                 
                   Sect
                   ,
                   Ubi
                   igitur
                   vestrum
                   beatum
                   &
                   AEternum
                   ,
                   quibus
                   duobus
                   verbis
                
                 
                 
                   significatis
                   Deum
                
                 ?
                 Where
                 is
                 that
                 blessed
                 and
                 eternal
                 Being
                 of
                 yours
                 ?
                 which
                 are
                 the
                 
                 two
                 usual
                 words
                 whereby
                 you
                 describe
                 the
                 nature
                 of
                 God
                 ?
                 And
                 Lucretius
                 ,
                 who
                 made
                 it
                 his
                 design
                 to
                 represent
                 to
                 the
                 world
                 the
                 doctrine
                 of
                 that
                 Philosopher
                 ,
                 doth
                 from
                 him
                 give
                 this
                 account
                 of
                 the
                 divine
                 nature
                 ,
                 
                   
                     Omnis
                     enim
                     per
                     se
                     Divum
                     natura
                     necesse
                     est
                  
                   
                     Immortali
                     aevo
                     summa
                     cum
                     pace
                     fruatur
                     .
                  
                
              
               
                 It
                 is
                 essential
                 to
                 the
                 notion
                 of
                 God
                 ,
                 that
                 he
                 should
                 be
                 happy
                 and
                 immortal
                 .
                 The
                 Poets
                 themselves
                 ,
                 who
                 amongst
                 all
                 others
                 had
                 the
                 wildest
                 thoughts
                 of
                 God
                 ,
                 yet
                 do
                 continually
                 give
                 him
                 the
                 Title
                 of
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 and
                 seldom
                 mention
                 his
                 name
                 without
                 it
                 .
                 And
                 the
                 Oath
                 most
                 usual
                 amongst
                 them
                 ,
                 was
                 in
                 this
                 form
                 ,
                 
                   Deos
                   testor
                   immortales
                
                 ,
                 I
                 appeal
                 to
                 the
                 immortal
                 Gods.
                 Aristotle
                 doth
                 in
                 several
                 places
                 ,
                 make
                 Eternity
                 to
                 be
                 essential
                 to
                 
                 the
                 notion
                 of
                 God.
                 And
                 Tully
                 asserts
                 it
                 impossible
                 to
                 conceive
                 of
                 God
                 without
                 this
                 perfection
                 ;
                 
                   Nos
                   Deum
                   nisi
                   sempiternum
                   intelligere
                   quî
                   possumus
                   ?
                   How
                   is
                   it
                   possible
                   for
                   us
                   to
                   conceive
                   of
                   God
                   ,
                   but
                   as
                   being
                   Eternal
                   ?
                
                 There
                 never
                 yet
                 
                 was
                 any
                 man
                 ,
                 that
                 had
                 any
                 conception
                 of
                 God
                 ,
                 who
                 did
                 not
                 esteem
                 him
                 to
                 be
                 Everlasting
                 .
                 To
                 speak
                 of
                 a
                 God
                 that
                 should
                 be
                 corruptible
                 and
                 mortal
                 ,
                 is
                 so
                 monstrous
                 an
                 absurdity
                 ,
                 that
                 a
                 man
                 could
                 not
                 ,
                 though
                 he
                 should
                 purposely
                 study
                 for
                 it
                 ,
                 devise
                 any
                 thing
                 more
                 wild
                 and
                 extravagant
                 ,
                 saith
                 Plutarch
                 .
                 
              
               
                 2.
                 
                 There
                 is
                 very
                 good
                 reason
                 ,
                 why
                 this
                 Attribute
                 should
                 not
                 by
                 the
                 most
                 
                   Sceptical
                   Atheistical
                
                 men
                 be
                 esteemed
                 impossible
                 ,
                 because
                 they
                 themselves
                 are
                 willing
                 to
                 grant
                 it
                 to
                 the
                 World
                 ,
                 or
                 at
                 least
                 to
                 matter
                 .
                 And
                 if
                 we
                 suppose
                 God
                 to
                 be
                 the
                 first
                 Cause
                 or
                 Mover
                 ,
                 it
                 will
                 thence
                 necessarily
                 follow
                 ,
                 that
                 he
                 must
                 always
                 be
                 ,
                 and
                 could
                 not
                 have
                 a
                 beginning
                 ;
                 because
                 if
                 he
                 ever
                 were
                 only
                 in
                 possibility
                 ,
                 he
                 could
                 not
                 from
                 thence
                 pass
                 into
                 
                   actual
                   Being
                
                 ,
                 without
                 some
                 precedent
                 Cause
                 and
                 Mover
                 ,
                 which
                 is
                 inconsistent
                 with
                 his
                 Being
                 the
                 
                   first
                   Cause
                
                 .
                 And
                 if
                 nothing
                 could
                 cause
                 his
                 Being
                 ,
                 then
                 nothing
                 can
                 take
                 it
                 away
                 ,
                 and
                 consequently
                 he
                 must
                 be
                 Everlasting
                 .
              
               
                 It
                 would
                 be
                 a
                 great
                 abatement
                 to
                 all
                 the
                 other
                 Divine
                 perfections
                 ,
                 if
                 they
                 were
                 finite
                 and
                 perishing
                 .
                 Besides
                 ,
                 that
                 it
                 would
                 be
                 altogether
                 inconsistent
                 with
                 
                 some
                 of
                 them
                 ,
                 namely
                 ,
                 his
                 Self-existence
                 ,
                 and
                 
                   necessary
                   Existence
                
                 .
                 And
                 withall
                 ,
                 it
                 must
                 needs
                 take
                 off
                 from
                 the
                 obligation
                 to
                 duty
                 on
                 the
                 Creatures
                 part
                 ,
                 if
                 they
                 were
                 uncertain
                 of
                 the
                 continuance
                 of
                 his
                 Being
                 ,
                 by
                 whom
                 Rewards
                 and
                 Punishments
                 were
                 to
                 be
                 distributed
                 in
                 the
                 world
                 .
              
            
             
               
               
                 CHAP.
                 IX
                 .
              
               
                 
                   
                     Of
                     the
                  
                   Communicable
                   
                     Perfections
                     of
                     God
                     :
                     And
                     first
                     ,
                     of
                     those
                     which
                     relate
                     to
                     the
                  
                   Divine
                   Understanding
                   ,
                   viz.
                   Knowledg
                   ,
                   Wisdom
                   ,
                   particular
                   Providence
                   .
                
              
               
                 BEsides
                 those
                 incommunicable
                 Attributes
                 already
                 insisted
                 upon
                 ,
                 there
                 are
                 others
                 styled
                 communicable
                 ,
                 because
                 they
                 are
                 in
                 some
                 lower
                 degree
                 ,
                 and
                 by
                 way
                 of
                 participation
                 ,
                 communicated
                 to
                 other
                 inferior
                 Beings
                 .
                 And
                 concerning
                 these
                 ,
                 there
                 is
                 a
                 necessity
                 that
                 we
                 should
                 make
                 an
                 estimate
                 of
                 them
                 ,
                 by
                 such
                 rules
                 and
                 measures
                 as
                 our
                 natures
                 are
                 capable
                 of
                 .
                 And
                 because
                 the
                 chief
                 perfections
                 that
                 we
                 can
                 apprehend
                 in
                 any
                 reasonable
                 Essence
                 ,
                 must
                 refer
                 to
                 one
                 of
                 these
                 three
                 things
                 ,
                 the
                 Understanding
                 ,
                 the
                 Will
                 ,
                 the
                 Faculties
                 of
                 working
                 ;
                 for
                 this
                 reason
                 ,
                 these
                 Divine
                 perfections
                 may
                 be
                 reduced
                 to
                 these
                 three
                 heads
                 .
                 And
                 whatever
                 is
                 the
                 most
                 excellent
                 of
                 rational
                 Beings
                 ,
                 must
                 excel
                 in
                 each
                 of
                 these
                 ,
                 
                   (
                   i.
                   e.
                   )
                
                 ,
                 There
                 is
                 
                 no
                 kind
                 or
                 degree
                 of
                 perfection
                 that
                 our
                 imaginations
                 are
                 able
                 to
                 conceive
                 ,
                 but
                 these
                 excellencies
                 of
                 the
                 Divine
                 nature
                 ,
                 must
                 run
                 out
                 still
                 beyond
                 it
                 ,
                 so
                 as
                 not
                 to
                 be
                 determined
                 by
                 any
                 real
                 or
                 imaginary
                 bounds
                 .
              
               
                 I
                 purpose
                 to
                 treat
                 particularly
                 concerning
                 each
                 of
                 them
                 ,
                 beginning
                 with
                 those
                 perfections
                 that
                 belong
                 to
                 the
                 Divine
                 Understanding
                 ,
                 namely
                 ,
                 his
                 
                   Knowledg
                   ,
                   Wisdom
                
                 ,
                 and
                 
                   particular
                   Providence
                
                 .
              
               
                 1.
                 
                 By
                 the
                 Knowledg
                 of
                 God
                 ,
                 I
                 mean
                 that
                 perfection
                 or
                 faculty
                 whereby
                 he
                 understands
                 and
                 considers
                 things
                 absolutely
                 and
                 as
                 they
                 are
                 in
                 their
                 own
                 natures
                 ,
                 their
                 
                   powers
                   ,
                   properties
                   ,
                   differences
                
                 ,
                 together
                 with
                 all
                 the
                 circumstances
                 belonging
                 to
                 them
                 .
                 And
                 't
                 is
                 necessary
                 to
                 the
                 notion
                 of
                 God
                 ,
                 that
                 this
                 should
                 be
                 ascribed
                 to
                 him
                 ,
                 in
                 the
                 utmost
                 perfection
                 of
                 it
                 ,
                 infinitely
                 beyond
                 what
                 the
                 most
                 knowing
                 and
                 the
                 most
                 learned
                 men
                 can
                 pretend
                 unto
                 .
              
               
                 1.
                 
                 His
                 Knowledg
                 is
                 most
                 deep
                 and
                 intimate
                 ,
                 reaching
                 to
                 the
                 very
                 essence
                 of
                 things
                 ,
                 ours
                 but
                 slight
                 and
                 superficial
                 .
              
               
                 2.
                 
                 His
                 is
                 clear
                 and
                 distinct
                 ,
                 ours
                 but
                 confused
                 and
                 dark
                 .
              
               
                 3.
                 
                 His
                 infallible
                 ,
                 ours
                 doubtful
                 and
                 liable
                 to
                 mistakes
                 .
              
               
                 4.
                 
                 His
                 easie
                 ,
                 and
                 without
                 labour
                 and
                 
                 difficulty
                 ,
                 always
                 present
                 and
                 actual
                 ;
                 ours
                 gotten
                 by
                 
                   sore
                   travail
                
                 ,
                 and
                 easily
                 lost
                 again
                 by
                 the
                 defects
                 of
                 memory
                 or
                 age
                 .
              
               
                 5.
                 
                 His
                 universal
                 ,
                 extending
                 to
                 all
                 objects
                 ;
                 ours
                 short
                 and
                 narrow
                 ,
                 reaching
                 only
                 to
                 some
                 few
                 things
                 ,
                 
                   That
                   which
                   is
                   wanting
                
                 
                 
                   cannot
                   be
                   numbred
                
                 .
              
               
                 He
                 hath
                 a
                 perfect
                 comprehension
                 of
                 all
                 things
                 ,
                 that
                 have
                 been
                 ,
                 that
                 are
                 ,
                 or
                 shall
                 be
                 ,
                 according
                 to
                 all
                 the
                 various
                 relations
                 ,
                 dependencies
                 ,
                 circumstances
                 ,
                 belonging
                 to
                 each
                 of
                 them
                 .
                 So
                 that
                 this
                 Attribute
                 of
                 his
                 must
                 be
                 infinite
                 and
                 unbounded
                 ,
                 both
                 extensivè
                 ,
                 with
                 respect
                 to
                 the
                 several
                 kinds
                 of
                 objects
                 which
                 it
                 comprehends
                 ;
                 and
                 likewise
                 intensivè
                 ,
                 as
                 it
                 sees
                 every
                 single
                 object
                 with
                 a
                 most
                 perfect
                 infallible
                 view
                 .
                 He
                 doth
                 not
                 only
                 understand
                 all
                 particulars
                 ;
                 but
                 he
                 knows
                 every
                 particular
                 so
                 exactly
                 ,
                 as
                 if
                 he
                 were
                 wholly
                 taken
                 up
                 and
                 intent
                 in
                 his
                 thoughts
                 upon
                 that
                 alone
                 .
                 There
                 is
                 a
                 vast
                 difference
                 betwixt
                 the
                 wisest
                 of
                 men
                 ,
                 and
                 such
                 as
                 are
                 grosly
                 ignorant
                 and
                 sottish
                 ;
                 and
                 much
                 greater
                 betwixt
                 men
                 and
                 other
                 creatures
                 ,
                 the
                 little
                 Insects
                 ,
                 Ants
                 and
                 Worms
                 ,
                 which
                 are
                 no
                 ways
                 fit
                 to
                 pass
                 a
                 judgment
                 concerning
                 humane
                 counsels
                 and
                 designs
                 .
                 And
                 yet
                 these
                 things
                 hold
                 some
                 proportion
                 to
                 one
                 another
                 ,
                 being
                 both
                 finite
                 ;
                 whereas
                 betwixt
                 
                 Gods
                 knowledg
                 and
                 mans
                 ,
                 the
                 distance
                 is
                 infinite
                 .
              
               
                 And
                 that
                 this
                 Attribute
                 doth
                 belong
                 to
                 the
                 natural
                 notion
                 of
                 God
                 ,
                 may
                 appear
                 ,
              
               
                 1.
                 
                 From
                 the
                 acknowledgment
                 of
                 the
                 
                   Heathen
                   .
                   Tully
                
                 mentions
                 it
                 as
                 an
                 usual
                 saying
                 of
                 
                   Thales
                   ,
                   Deos
                   omnia
                   cernere
                
                 ,
                 God
                 beholds
                 all
                 things
                 .
                 So
                 
                   Seneca
                   ,
                   Nihil
                   Deo
                   clausum
                   ,
                   interest
                   animis
                   nostris
                   ,
                   &
                   mediis
                   cogitationibus
                   intervenit
                   .
                   Nothing
                   is
                   hid
                   from
                   God
                   ,
                   he
                   is
                   intimate
                   to
                   our
                   minds
                   ,
                   and
                   mingles
                   himself
                   with
                   our
                   very
                   thoughts
                   .
                
              
               
                 Besides
                 ,
                 that
                 general
                 practice
                 amongst
                 them
                 of
                 swearing
                 by
                 him
                 ,
                 and
                 attesting
                 him
                 in
                 their
                 most
                 solemn
                 compacts
                 ,
                 doth
                 sufficiently
                 imply
                 their
                 belief
                 of
                 his
                 Omniscience
                 .
              
               
                 2.
                 
                 From
                 
                   natural
                   reason
                
                 .
                 Nothing
                 can
                 be
                 more
                 manifest
                 ,
                 than
                 that
                 knowledg
                 is
                 a
                 perfection
                 ,
                 and
                 therefore
                 ought
                 to
                 be
                 ascribed
                 to
                 that
                 Being
                 which
                 is
                 supposed
                 to
                 have
                 all
                 possible
                 perfection
                 .
                 'T
                 is
                 a
                 perfection
                 that
                 we
                 know
                 to
                 be
                 in
                 some
                 of
                 the
                 Creatures
                 ,
                 and
                 therefore
                 must
                 be
                 much
                 more
                 in
                 the
                 Creator
                 himself
                 .
                 
                   He
                   that
                   made
                   the
                   eye
                   ,
                   shall
                   be
                   not
                   see
                   ?
                   He
                   that
                   gives
                   to
                   men
                   understanding
                   ,
                   shall
                   not
                   be
                   know
                   ?
                
              
               
                 Besides
                 ,
                 that
                 the
                 denial
                 of
                 this
                 perfection
                 ,
                 would
                 necessarily
                 infer
                 many
                 other
                 imperfections
                 in
                 the
                 Divine
                 nature
                 .
                 It
                 
                 would
                 destroy
                 his
                 
                   Wisdom
                   ,
                   Providence
                   ,
                   Dominion
                
                 .
                 Where
                 there
                 is
                 no
                 knowledg
                 ,
                 there
                 can
                 be
                 no
                 forecast
                 or
                 provision
                 for
                 the
                 future
                 ,
                 nor
                 any
                 kind
                 of
                 regular
                 government
                 .
                 In
                 brief
                 ,
                 the
                 denial
                 of
                 this
                 Attribute
                 must
                 take
                 away
                 his
                 
                   Goodness
                   ,
                   Veracity
                   ,
                   Justice
                
                 .
                 That
                 Being
                 cannot
                 properly
                 be
                 said
                 to
                 be
                 good
                 ,
                 which
                 doth
                 act
                 either
                 out
                 of
                 ignorance
                 or
                 blind
                 necessity
                 .
              
               
                 2.
                 
                 As
                 Knowledg
                 doth
                 respect
                 things
                 absolutely
                 ;
                 so
                 Wisdom
                 doth
                 consider
                 the
                 relations
                 of
                 things
                 one
                 to
                 another
                 ,
                 under
                 the
                 notion
                 of
                 Means
                 and
                 End
                 ,
                 and
                 of
                 their
                 fitness
                 or
                 unfitness
                 for
                 the
                 various
                 purposes
                 to
                 which
                 they
                 are
                 designed
                 .
              
               
                 And
                 this
                 likewise
                 doth
                 belong
                 to
                 the
                 natural
                 notion
                 of
                 God
                 ,
                 may
                 be
                 evident
                 ,
              
               
                 1.
                 
                 By
                 Testimony
                 .
                 The
                 
                   Heathen
                   Writers
                
                 are
                 full
                 of
                 expressions
                 to
                 this
                 purpose
                 .
                 Plato
                 asserts
                 Wisdom
                 to
                 be
                 a
                 thing
                 of
                 that
                 excellency
                 ,
                 that
                 it
                 cannot
                 properly
                 be
                 
                 ascribed
                 to
                 any
                 ,
                 but
                 God.
                 It
                 is
                 a
                 saying
                 of
                 
                   Tully
                   ,
                   Sapiens
                   est
                   Homo
                   ,
                   &
                   proptereae
                   Deus
                   ;
                   Man
                   is
                   wise
                   ,
                   and
                   therefore
                   much
                
                 
                 
                   more
                   God.
                
                 And
                 in
                 the
                 same
                 Book
                 ,
                 
                   Deo
                   tribuenda
                   est
                   ratio
                   recta
                   ,
                   constansque
                   ;
                   To
                
                 
                 
                   God
                   is
                   to
                   be
                   ascribed
                   right
                   and
                   steady
                   
                   Reason
                
                 ;
                 and
                 a
                 little
                 after
                 he
                 says
                 ,
                 it
                 must
                 be
                 such
                 as
                 is
                 perfect
                 and
                 absolute
                 .
              
               
                 Nothing
                 more
                 frequent
                 in
                 
                   Seneca
                   ,
                   Epictetus
                   ,
                   Antoninus
                
                 ,
                 than
                 to
                 perswade
                 men
                 to
                 an
                 acquiescence
                 under
                 all
                 the
                 dispensations
                 of
                 Providence
                 ,
                 because
                 they
                 are
                 ordered
                 by
                 the
                 highest
                 Wisdom
                 .
              
               
                 2.
                 
                 By
                 Reason
                 .
                 The
                 want
                 of
                 wisdom
                 is
                 counted
                 a
                 very
                 great
                 imperfection
                 ,
                 and
                 one
                 of
                 the
                 worst
                 defects
                 belonging
                 to
                 men
                 ;
                 and
                 that
                 which
                 every
                 one
                 is
                 most
                 unwilling
                 to
                 own
                 ,
                 being
                 content
                 to
                 be
                 counted
                 any
                 thing
                 rather
                 than
                 a
                 Fool.
                 And
                 therefore
                 there
                 is
                 very
                 good
                 reason
                 ,
                 why
                 we
                 should
                 remove
                 this
                 imperfection
                 from
                 that
                 Being
                 ,
                 which
                 is
                 supposed
                 to
                 have
                 all
                 possible
                 perfections
                 .
                 And
                 what
                 was
                 said
                 before
                 concerning
                 the
                 denial
                 of
                 his
                 Knowledg
                 ,
                 must
                 be
                 equally
                 true
                 likewise
                 in
                 this
                 case
                 ,
                 that
                 it
                 must
                 necessarily
                 destroy
                 his
                 other
                 perfections
                 ,
                 or
                 render
                 them
                 insignificant
                 .
                 What
                 reason
                 would
                 there
                 be
                 for
                 men
                 to
                 trust
                 either
                 to
                 his
                 Goodness
                 ,
                 or
                 his
                 Justice
                 ,
                 or
                 his
                 Providence
                 in
                 the
                 managing
                 of
                 things
                 ,
                 if
                 he
                 were
                 not
                 withall
                 infinitely
                 wise
                 .
                 And
                 as
                 for
                 his
                 
                   Power
                   ,
                   that
                
                 without
                 wisdom
                 ,
                 would
                 be
                 but
                 a
                 kind
                 of
                 a
                 blind
                 force
                 ,
                 as
                 much
                 to
                 be
                 feared
                 and
                 hated
                 ,
                 as
                 loved
                 and
                 trusted
                 to
                 .
              
               
               
                 3.
                 
                 The
                 third
                 Attribute
                 to
                 be
                 considered
                 is
                 his
                 
                   particular
                   Providence
                
                 ,
                 whereby
                 he
                 does
                 superintend
                 and
                 take
                 care
                 of
                 every
                 individual
                 thing
                 in
                 the
                 world
                 ;
                 continuing
                 them
                 in
                 their
                 Beings
                 ,
                 disposing
                 of
                 their
                 operations
                 and
                 effects
                 in
                 such
                 a
                 wise
                 order
                 ,
                 as
                 may
                 be
                 most
                 suitable
                 to
                 those
                 ends
                 and
                 purposes
                 for
                 which
                 they
                 are
                 designed
                 .
                 This
                 likewise
                 doth
                 belong
                 to
                 the
                 natural
                 notion
                 of
                 God.
                 Though
                 it
                 must
                 be
                 granted
                 ,
                 that
                 the
                 belief
                 of
                 this
                 Attribute
                 hath
                 met
                 with
                 some
                 opposition
                 from
                 several
                 of
                 the
                 Philosophers
                 ,
                 chiefly
                 Epicurus
                 ,
                 who
                 in
                 truth
                 was
                 an
                 Atheist
                 ,
                 and
                 out
                 of
                 a
                 pretended
                 respect
                 to
                 the
                 Deity
                 ,
                 did
                 think
                 it
                 to
                 be
                 below
                 his
                 Greatness
                 ;
                 and
                 for
                 the
                 trouble
                 of
                 it
                 ,
                 inconsistent
                 with
                 his
                 Happiness
                 ,
                 to
                 have
                 any
                 regard
                 to
                 these
                 Inferiour
                 things
                 ,
                 which
                 he
                 therefore
                 imagined
                 to
                 be
                 left
                 to
                 their
                 own
                 courses
                 ,
                 whilst
                 the
                 Divine
                 nature
                 is
                 wholly
                 taken
                 up
                 in
                 the
                 contemplation
                 of
                 it self
                 .
              
               
                 
                   Semota
                   a
                   nostris
                   rebus
                   sejunctaque
                   longè
                   .
                
                 as
                 Lucretius
                 speaks
                 .
                 But
                 because
                 this
                 might
                 seem
                 to
                 argue
                 too
                 slight
                 and
                 narrow
                 apprehensions
                 of
                 the
                 Deity
                 ,
                 therefore
                 others
                 to
                 mend
                 the
                 matter
                 ,
                 have
                 thought
                 that
                 he
                 might
                 have
                 leisure
                 ,
                 and
                 perhaps
                 an
                 inclination
                 ,
                 to
                 extend
                 his
                 Providence
                 to
                 
                   heavenly
                   things
                
                 ,
                 but
                 not
                 to
                 
                 earthly
                 .
                 Others
                 yet
                 more
                 bountiful
                 ,
                 will
                 allow
                 it
                 to
                 reach
                 both
                 to
                 Celestial
                 and
                 Terrestrial
                 things
                 :
                 But
                 then
                 it
                 must
                 be
                 only
                 to
                 the
                 
                   general
                   kinds
                
                 of
                 them
                 ,
                 which
                 are
                 to
                 be
                 put
                 into
                 a
                 natural
                 course
                 ;
                 not
                 to
                 
                   every
                   particular
                
                 of
                 each
                 kind
                 by
                 it self
                 ,
                 which
                 they
                 conceived
                 must
                 needs
                 prove
                 too
                 great
                 a
                 trouble
                 and
                 distraction
                 to
                 his
                 mind
                 .
              
               
                 But
                 't
                 is
                 evident
                 that
                 all
                 these
                 wild
                 conceits
                 did
                 proceed
                 from
                 a
                 misapprehension
                 of
                 what
                 kind
                 of
                 knowledg
                 or
                 wisdom
                 does
                 belong
                 to
                 the
                 Deity
                 ,
                 namely
                 ,
                 infinite
                 and
                 
                   absolutely
                   perfect
                
                 ,
                 not
                 to
                 be
                 limited
                 ,
                 nor
                 capable
                 of
                 any
                 difficulty
                 to
                 be
                 put
                 upon
                 it
                 ,
                 by
                 the
                 nature
                 or
                 number
                 of
                 things
                 .
              
               
                 Any
                 particular
                 man
                 ,
                 whom
                 we
                 know
                 to
                 be
                 a
                 person
                 of
                 Diligence
                 and
                 Sagacity
                 ,
                 may
                 without
                 any
                 trouble
                 to
                 himself
                 undertake
                 the
                 management
                 of
                 any
                 single
                 business
                 .
                 Why
                 ,
                 God
                 can
                 with
                 far
                 greater
                 facility
                 provide
                 for
                 all
                 ,
                 than
                 any
                 single
                 man
                 can
                 for
                 one
                 .
                 Though
                 we
                 should
                 suppose
                 that
                 the
                 particulars
                 to
                 be
                 taken
                 care
                 of
                 ,
                 are
                 infinite
                 ,
                 yet
                 so
                 is
                 his
                 Wisdom
                 likewise
                 ;
                 and
                 there
                 is
                 the
                 same
                 proportion
                 of
                 infinite
                 to
                 infinite
                 ,
                 as
                 of
                 one
                 to
                 one
                 .
                 And
                 that
                 this
                 Attribute
                 doth
                 belong
                 to
                 the
                 natural
                 notion
                 of
                 God
                 ,
                 may
                 be
                 made
                 evident
                 ,
              
               
               
                 1.
                 
                 By
                 the
                 more
                 general
                 consent
                 of
                 the
                 wise
                 and
                 learned
                 Heathen
                 Writers
                 (
                 notwithstanding
                 the
                 dissent
                 of
                 some
                 amongst
                 them
                 )
                 .
                 Aristotle
                 himself
                 ,
                 or
                 whoever
                 else
                 was
                 the
                 Author
                 of
                 that
                 Book
                 
                   de
                   Mundo
                
                 ,
                 
                 amongst
                 other
                 Testimonies
                 he
                 gives
                 of
                 the
                 Divine
                 Providence
                 ,
                 hath
                 this
                 for
                 one
                 ,
                 
                   That
                   as
                   a
                   Governour
                   is
                   to
                   a
                   Ship
                   ,
                   as
                   a
                   Law
                   to
                   a
                   City
                   ,
                   as
                   a
                   General
                   in
                   an
                   Army
                   ,
                   so
                   is
                   God
                   in
                   the
                   world
                   ;
                   but
                   with
                   this
                   difference
                   ,
                   that
                   they
                   perform
                   their
                   business
                   not
                   without
                   labour
                   ,
                   care
                   and
                   difficulty
                   ;
                   whereas
                   the
                   Divine
                   Providence
                   doth
                   dispose
                   of
                   all
                   and
                   every
                   particular
                   thing
                   ,
                   without
                   the
                   least
                   kind
                   of
                   trouble
                   .
                
                 Tully
                 doth
                 acknowledg
                 that
                 the
                 Providence
                 of
                 God
                 doth
                 extend
                 not
                 only
                 ,
                 
                   universo
                   generi
                   hominum
                   ,
                   sed
                
                 
                 
                   etiam
                   singulis
                
                 ,
                 to
                 mankind
                 in
                 general
                 ,
                 but
                 likewise
                 to
                 every
                 particular
                 person
                 .
                 And
                 in
                 another
                 place
                 ,
                 
                   Deorum
                   providentiâ
                
                 
                 
                   mundus
                   administratur
                   ,
                   iidemque
                   consulunt
                   rebus
                   humanis
                   ,
                   neque
                   solum
                   universis
                   ,
                   sed
                   etiam
                   singulis
                   .
                   The
                   whole
                   world
                   is
                   governed
                   by
                   Divine
                   Providence
                   ,
                   and
                   not
                   only
                   human
                   affairs
                   in
                   general
                   ,
                   but
                   likewise
                   every
                   particular
                   business
                   .
                   Seneca
                
                 speaking
                 of
                 
                 such
                 as
                 denied
                 particular
                 Providence
                 ,
                 hath
                 this
                 remarkable
                 passage
                 ,
                 
                   Sunt
                   qui
                   putant
                
                 ,
                 &c.
                 
                 
                   There
                   are
                   some
                   who
                   think
                   so
                   well
                   
                   of
                   their
                   own
                   minds
                   ,
                   that
                   they
                   are
                   able
                   to
                   take
                   care
                   of
                   their
                   own
                   business
                   ,
                   and
                   to
                   provide
                   for
                   other
                   mens
                   affairs
                   likewise
                   ;
                   And
                   yet
                   are
                   so
                   absurd
                   as
                   to
                   question
                   ,
                   whether
                   this
                   great
                   Universe
                   ,
                   whereof
                   they
                   themselves
                   are
                   but
                   a
                   very
                   inconsiderable
                   part
                   ,
                   be
                   managed
                   by
                   any
                   kind
                   of
                   Wisdom
                   or
                   counsel
                   ,
                   and
                   not
                   left
                   wholly
                   to
                   Chance
                   .
                
                 Hierocles
                 doth
                 acknowledg
                 ,
                 that
                 the
                 Providence
                 of
                 
                 God
                 doth
                 extend
                 to
                 contingencies
                 .
                 And
                 to
                 say
                 no
                 more
                 by
                 way
                 of
                 Testimony
                 ,
                 this
                 may
                 sufficiently
                 appear
                 ,
                 by
                 the
                 general
                 practice
                 of
                 swearing
                 by
                 Him
                 ,
                 and
                 praying
                 to
                 Him
                 ,
                 which
                 doth
                 sufficiently
                 evince
                 their
                 belief
                 of
                 his
                 particular
                 Providence
                 .
              
               
                 2.
                 
                 By
                 Reason
                 .
                 The
                 denial
                 of
                 this
                 Attribute
                 will
                 evacuate
                 several
                 others
                 ,
                 namely
                 ,
                 his
                 
                   Goodness
                   ,
                   Justice
                   ,
                   Dominion
                
                 ,
                 which
                 must
                 all
                 signifie
                 nothing
                 without
                 Providence
                 in
                 the
                 application
                 of
                 them
                 .
                 And
                 withall
                 ,
                 the
                 denial
                 of
                 this
                 ,
                 doth
                 take
                 away
                 the
                 ground
                 of
                 Worship
                 .
                 The
                 belief
                 of
                 a
                 particular
                 Providence
                 ,
                 being
                 necessary
                 unto
                 that
                 adoration
                 which
                 we
                 owe
                 to
                 the
                 Divine
                 nature
                 .
                 The
                 Greatness
                 and
                 the
                 Excellency
                 of
                 the
                 Deity
                 in
                 it self
                 ,
                 abstracted
                 from
                 any
                 concernment
                 of
                 our
                 own
                 ,
                 will
                 have
                 but
                 a
                 very
                 flat
                 
                 and
                 jejune
                 operation
                 upon
                 our
                 hearts
                 .
                 Do
                 we
                 not
                 find
                 by
                 experience
                 ,
                 that
                 men
                 have
                 but
                 little
                 regard
                 to
                 the
                 great
                 Mogul
                 ,
                 The
                 
                   Cham
                   of
                   Tartary
                
                 ,
                 The
                 Emperors
                 
                 of
                 China
                 and
                 Persia
                 ,
                 and
                 such
                 other
                 Potentates
                 of
                 remote
                 Countreys
                 ?
                 who
                 though
                 they
                 are
                 Princes
                 of
                 great
                 power
                 and
                 magnificence
                 ,
                 able
                 to
                 bring
                 many
                 hundred
                 thousands
                 of
                 fighting-men
                 into
                 the
                 field
                 ;
                 yet
                 they
                 having
                 nothing
                 to
                 do
                 with
                 us
                 ,
                 nor
                 we
                 with
                 them
                 ,
                 we
                 have
                 therefore
                 but
                 a
                 small
                 regard
                 for
                 them
                 .
                 Whereas
                 the
                 next
                 ordinary
                 Gentleman
                 ,
                 who
                 is
                 but
                 Lord
                 of
                 a
                 Mannour
                 ,
                 or
                 Justice
                 of
                 Peace
                 ,
                 with
                 whom
                 we
                 are
                 concerned
                 to
                 deal
                 ,
                 and
                 who
                 hath
                 any
                 power
                 of
                 punishing
                 or
                 rewarding
                 ,
                 of
                 doing
                 us
                 either
                 a
                 kindness
                 or
                 a
                 discourtesie
                 ,
                 we
                 use
                 to
                 be
                 accordingly
                 affected
                 in
                 our
                 esteem
                 and
                 veneration
                 towards
                 him
                 .
                 And
                 thus
                 must
                 it
                 be
                 likewise
                 for
                 our
                 adoration
                 of
                 the
                 Divine
                 nature
                 ,
                 which
                 will
                 be
                 either
                 more
                 or
                 less
                 ,
                 according
                 as
                 we
                 conceive
                 our selves
                 more
                 or
                 less
                 concerned
                 in
                 his
                 Providence
                 towards
                 us
                 .
              
            
             
               
               
                 CHAP.
                 X.
                 
              
               
                 
                   
                     Of
                     the
                  
                   Perfections
                   
                     relating
                     to
                     the
                  
                   Divine
                   Will
                   ;
                   Goodness
                   ,
                   Justice
                   ,
                   Faithfulness
                   .
                
              
               
                 2.
                 
                 THE
                 Perfections
                 belonging
                 to
                 the
                 Divine
                 Will
                 ,
                 were
                 before
                 reckoned
                 to
                 be
                 ,
                 1.
                 
                 His
                 Goodness
                 .
                 2.
                 
                 His
                 Justice
                 .
                 3.
                 
                 His
                 Truth
                 and
                 Faithfulness
                 .
              
               
                 1.
                 
                 His
                 Goodness
                 .
                 By
                 which
                 word
                 is
                 sometimes
                 signified
                 ,
                 the
                 notion
                 of
                 Perfection
                 in
                 general
                 ;
                 and
                 sometimes
                 it
                 denotes
                 Moral
                 goodness
                 ,
                 in
                 opposition
                 to
                 all
                 kind
                 of
                 moral
                 imperfections
                 .
                 Of
                 both
                 which
                 kinds
                 of
                 Goodness
                 ,
                 God
                 is
                 the
                 Fountain
                 and
                 Author
                 ,
                 the
                 Rule
                 and
                 Measure
                 ,
                 from
                 whom
                 all
                 created
                 goodness
                 is
                 derived
                 ,
                 and
                 by
                 conformity
                 to
                 whom
                 it
                 is
                 to
                 be
                 estimated
                 .
                 But
                 that
                 more
                 particular
                 sense
                 of
                 this
                 word
                 ,
                 according
                 to
                 which
                 it
                 is
                 now
                 to
                 be
                 treated
                 of
                 ,
                 doth
                 respect
                 the
                 
                   inclination
                   of
                   the
                   Divine
                   Will
                
                 toward
                 his
                 Creatures
                 ;
                 that
                 propension
                 of
                 his
                 ,
                 
                   whereby
                   he
                   is
                
                 generally
                 
                   disposed
                   to
                   procure
                   their
                   happiness
                
                 :
                 in
                 opposition
                 to
                 envy
                 or
                 malice
                 ,
                 which
                 delights
                 in
                 withholding
                 good
                 
                 from
                 others
                 ,
                 or
                 doing
                 mischief
                 to
                 them
                 .
                 And
                 that
                 this
                 Attribute
                 is
                 natural
                 to
                 the
                 notion
                 of
                 God
                 ,
                 may
                 appear
                 ,
              
               
                 1.
                 
                 By
                 Testimony
                 .
                 There
                 being
                 no
                 one
                 perfection
                 about
                 which
                 the
                 generality
                 of
                 men
                 are
                 more
                 agreed
                 than
                 about
                 this
                 ,
                 (
                 excepting
                 only
                 the
                 
                   Epicureans
                   )
                
                 ,
                 who
                 attribute
                 nothing
                 to
                 God
                 but
                 everlasting
                 happiness
                 and
                 blessedness
                 ,
                 which
                 yet
                 cannot
                 be
                 without
                 
                   Goodness
                   .
                   Plato
                
                 styles
                 him
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 
                   best
                   Being
                
                 .
                 And
                 his
                 common
                 title
                 amongst
                 the
                 Latins
                 ,
                 was
                 
                   Deus
                   Optimus
                   Maximus
                
                 .
                 And
                 our
                 forefathers
                 in
                 this
                 Nation
                 ,
                 seem
                 to
                 have
                 given
                 this
                 very
                 name
                 of
                 God
                 from
                 Good.
                 That
                 is
                 a
                 known
                 and
                 an
                 excellent
                 passage
                 in
                 
                   Seneca
                   ,
                   Primus
                   est
                   Deorum
                   cultus
                   ,
                   Deos
                   credere
                   ;
                   deinde
                   reddere
                   illis
                   Majestatem
                   suam
                   ,
                   reddere
                   bonitatem
                   sine
                   qua
                   nulla
                   Majestas
                   .
                
                 
                   The
                   most
                   fundamental
                   thing
                   in
                   Religion
                   ,
                   is
                   to
                   acknowledg
                   the
                   Being
                   of
                   God
                   ,
                   and
                   then
                   to
                   demean
                   our selves
                   towards
                   him
                   suitably
                   to
                   the
                   greatness
                   of
                   his
                   Majesty
                   ,
                   and
                   to
                   his
                   Goodness
                   ,
                   without
                   which
                   there
                   can
                   be
                   no
                   Majesty
                   .
                
                 And
                 in
                 another
                 place
                 ,
                 
                   He
                   that
                   doth
                   not
                   acknowledg
                   the
                   Goodness
                   
                   of
                   the
                   Divine
                   nature
                   ,
                   doth
                   not
                   take
                   notice
                   of
                   the
                   general
                   custom
                   amongst
                   men
                   ,
                   of
                   praying
                   to
                   him
                   in
                   their
                   distress
                   ,
                   and
                   making
                   vows
                   both
                   publick
                   and
                   private
                   ,
                   
                   which
                   would
                   not
                   be
                   ,
                   unless
                   they
                   had
                   this
                   perswasion
                   well
                   fixed
                   within
                   them
                   ,
                   that
                   God
                   was
                   ready
                   to
                   hear
                   and
                   to
                   help
                   them
                   ,
                   and
                   that
                   he
                   is
                   in
                   his
                   own
                   nature
                   propense
                   to
                   kindness
                   and
                   pity
                   .
                
                 
                   Nec
                   in
                   hunc
                   furorem
                   omnes
                   mortales
                   consensissent
                   ,
                   alloquendi
                   surda
                   numina
                   &
                   inefficaces
                   Deos.
                   
                
                 
                   Nor
                   is
                   it
                   possible
                   ,
                   that
                   all
                   mankind
                   should
                   so
                   unanimously
                   agree
                   together
                   in
                   so
                   great
                   a
                   madness
                   ,
                   of
                   praying
                   to
                   such
                   Deities
                   as
                   they
                   did
                   not
                   believe
                   could
                   either
                   hear
                   or
                   help
                   them
                   .
                
              
               
                 And
                 in
                 another
                 place
                 ,
                 
                   Quaedam
                   sunt
                   quae
                   nocere
                   non
                   possunt
                   ,
                
                 &c.
                 
                 
                   Some
                   things
                   
                   there
                   are
                   of
                   so
                   benign
                   and
                   helpful
                   a
                   nature
                   ,
                   so
                   mild
                   and
                   beneficial
                   ,
                   that
                   nothing
                   of
                   evil
                   or
                   hurt
                   can
                   proceed
                   from
                   them
                   :
                   Such
                   is
                   the
                   Deity
                   ,
                   who
                   neither
                   can
                   ,
                   nor
                   will
                   ,
                   do
                   any
                   thing
                   that
                   is
                   mischievous
                   ;
                   being
                   as
                   remote
                   from
                   any
                   action
                   ,
                   that
                   is
                   injurious
                   to
                   others
                   as
                   to
                   it self
                   .
                
              
               
                 And
                 elsewhere
                 ,
                 
                   Ecce
                   sceleratis
                   sol
                   oritur
                   ,
                   &
                   Piratis
                   patent
                   maria
                   .
                
                 
                   He
                   causeth
                   
                   his
                   Sun
                   to
                   shine
                   upon
                   the
                   just
                   and
                   unjust
                   ,
                   and
                   the
                   Seas
                   are
                   open
                   to
                   Pirates
                   as
                   well
                   as
                   Merchants
                   .
                   He
                   communicates
                   his
                   bounty
                   to
                   us
                   in
                   our
                   infancy
                   and
                   childhood
                   ,
                   when
                   we
                   can
                   have
                   no
                   sense
                   of
                   it
                   :
                   Nor
                   doth
                   he
                   presently
                   withdraw
                   and
                   
                   
                   cease
                   his
                   favours
                   towards
                   such
                   wretches
                   ,
                   as
                   make
                   a
                   question
                   and
                   doubt
                   concerning
                   the
                   Author
                   of
                   them
                   :
                   Nor
                   is
                   there
                   any
                   person
                   so
                   miserable
                   and
                   wretched
                   ,
                   
                   who
                   hath
                   not
                   in
                   several
                   respects
                   had
                   experience
                   of
                   the
                   Divine
                   bounty
                   .
                
                 Hierocles
                 asserts
                 ,
                 that
                 God
                 is
                 essentially
                 good
                 ;
                 not
                 
                 by
                 accident
                 and
                 from
                 external
                 motives
                 and
                 considerations
                 .
              
               
                 2.
                 
                 By
                 Reason
                 .
                 It
                 is
                 so
                 plain
                 ,
                 so
                 fundamental
                 a
                 notion
                 ,
                 that
                 Goodness
                 must
                 belong
                 to
                 God
                 ,
                 that
                 I
                 know
                 not
                 how
                 to
                 go
                 about
                 the
                 proof
                 of
                 it
                 .
                 'T
                 is
                 the
                 brightest
                 ray
                 of
                 the
                 Deity
                 ,
                 the
                 first
                 and
                 clearest
                 notion
                 we
                 have
                 of
                 God.
                 We
                 may
                 see
                 every
                 day
                 many
                 thousand
                 visible
                 effects
                 of
                 this
                 Goodness
                 in
                 the
                 world
                 .
                 And
                 there
                 are
                 some
                 glimpses
                 and
                 weak
                 impressions
                 of
                 it
                 amongst
                 the
                 Creatures
                 ,
                 and
                 therefore
                 much
                 more
                 must
                 it
                 be
                 in
                 the
                 Creator
                 himself
                 .
              
               
                 This
                 is
                 the
                 foundation
                 of
                 all
                 Worship
                 and
                 Religion
                 amongst
                 men
                 ,
                 the
                 reason
                 of
                 their
                 Prayers
                 to
                 God
                 ,
                 and
                 Praises
                 of
                 him
                 .
                 Without
                 this
                 ,
                 his
                 other
                 Attributes
                 would
                 not
                 afford
                 any
                 sufficient
                 ground
                 for
                 our
                 Love
                 and
                 Adoration
                 of
                 him
                 .
                 Knowledg
                 and
                 Power
                 without
                 Goodness
                 ,
                 would
                 be
                 but
                 craft
                 and
                 violence
                 .
                 He
                 can
                 by
                 his
                 Wisdom
                 out-wit
                 his
                 creatures
                 ,
                 and
                 easily
                 
                 impose
                 upon
                 them
                 ;
                 and
                 by
                 his
                 Power
                 he
                 could
                 tyrannize
                 over
                 them
                 ,
                 and
                 play
                 with
                 their
                 misery
                 ;
                 but
                 that
                 he
                 will
                 not
                 do
                 thus
                 ,
                 we
                 are
                 assured
                 by
                 his
                 Goodness
                 .
                 This
                 is
                 so
                 essential
                 to
                 him
                 ,
                 that
                 to
                 imagine
                 him
                 without
                 Goodness
                 ,
                 were
                 to
                 imagine
                 a
                 God
                 without
                 a
                 Deity
                 ,
                 
                   i.
                   e.
                
                 without
                 that
                 which
                 chiefly
                 constitutes
                 him
                 what
                 he
                 is
                 :
                 Nay
                 ,
                 it
                 were
                 to
                 imagine
                 instead
                 of
                 a
                 God
                 ,
                 a
                 worse
                 Devil
                 ,
                 and
                 more
                 qualify'd
                 to
                 do
                 mischief
                 ,
                 than
                 any
                 is
                 now
                 in
                 the
                 world
                 .
              
               
                 2.
                 
                 The
                 second
                 Attribute
                 belonging
                 to
                 the
                 Divine
                 Will
                 ,
                 is
                 his
                 Justice
                 .
                 By
                 which
                 is
                 meant
                 not
                 only
                 the
                 rectitude
                 of
                 his
                 Nature
                 in
                 general
                 ,
                 but
                 more
                 specially
                 
                   his
                   dealing
                   with
                   his
                   creatures
                   according
                   to
                   the
                   desert
                   of
                   their
                   deeds
                   .
                
              
               
                 And
                 that
                 this
                 Perfection
                 is
                 natural
                 to
                 the
                 notion
                 of
                 God
                 ,
                 may
                 appear
                 ,
              
               
                 1.
                 
                 By
                 Testimony
                 .
                 It
                 is
                 an
                 assertion
                 of
                 Plato
                 ,
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   God
                   cannot
                   be
                   said
                   in
                   any
                   kind
                   or
                   respect
                   whatsoever
                   to
                   be
                   unjust
                   ,
                   but
                   so
                   far
                   as
                   is
                   possible
                   to
                   be
                   most
                   just
                   .
                
                 Tully
                 lays
                 it
                 down
                 as
                 a
                 principle
                 ,
                 that
                 before
                 men
                 are
                 fit
                 to
                 associate
                 under
                 government
                 ,
                 
                 they
                 ought
                 to
                 be
                 first
                 convinced
                 ,
                 that
                 God
                 is
                 the
                 supreme
                 Governour
                 of
                 the
                 World
                 ,
                 and
                 doth
                 take
                 particular
                 notice
                 ,
                 
                 
                   Qualis
                   quisque
                   sit
                   ,
                   quid
                   agat
                   ,
                   quid
                   in
                   se
                   admittat
                   ,
                   quâ
                   mente
                   ,
                   quâ
                   pietate
                   religiones
                   colat
                   ,
                   piorumque
                   &
                   impiorum
                   habere
                   rationem
                
                 ;
                 
                   what
                   kind
                   of
                   person
                   every
                   one
                   is
                   ,
                   what
                   he
                   doth
                   ,
                   and
                   what
                   he
                   thinks
                   ,
                   how
                   his
                   heart
                   stands
                   inclined
                   to
                   the
                   duties
                   of
                   Religion
                   ,
                   and
                   will
                   deal
                   with
                   every
                   one
                   according
                   to
                   his
                   reality
                   or
                   hypocrisie
                   in
                   such
                   matters
                   .
                
              
               
                 And
                 that
                 this
                 was
                 the
                 general
                 belief
                 amongst
                 them
                 ,
                 may
                 appear
                 by
                 the
                 universal
                 custom
                 of
                 attesting
                 him
                 by
                 solemn
                 Oaths
                 ;
                 whereby
                 they
                 did-appeal
                 to
                 him
                 as
                 a
                 Righteous
                 Judg
                 ,
                 who
                 would
                 certainly
                 revenge
                 all
                 falshood
                 and
                 injustice
                 .
              
               
                 2.
                 
                 From
                 Reason
                 .
                 And
                 that
                 not
                 so
                 much
                 because
                 Justice
                 is
                 a
                 perfection
                 ,
                 as
                 because
                 Injustice
                 is
                 so
                 great
                 a
                 blemish
                 and
                 imperfection
                 ;
                 especially
                 in
                 the
                 great
                 Soveraign
                 and
                 Judg
                 of
                 the
                 world
                 ,
                 who
                 having
                 all
                 power
                 and
                 authority
                 in
                 his
                 hands
                 ,
                 can
                 have
                 no
                 temptation
                 or
                 byass
                 imaginable
                 to
                 do
                 any
                 thing
                 that
                 is
                 unjust
                 .
              
               
                 3.
                 
                 His
                 Truth
                 and
                 Faithfulness
                 .
                 By
                 which
                 is
                 meant
                 ,
                 
                   the
                   congruity
                   of
                   his
                   words
                   to
                   his
                   intentions
                   ,
                
                 especially
                 in
                 respect
                 of
                 any
                 promises
                 which
                 he
                 hath
                 made
                 .
              
               
                 And
                 that
                 this
                 doth
                 belong
                 to
                 the
                 natural
                 notion
                 of
                 God
                 ,
                 may
                 be
                 made
                 evident
                 ,
              
               
               
                 1.
                 
                 From
                 
                   Testimony
                   .
                   Plato
                
                 asserts
                 ,
                 
                   all
                   
                   kind
                   of
                   lying
                   and
                   falshood
                   to
                   be
                   imperfections
                   most
                   odious
                   both
                   to
                   God
                   and
                   man
                   ,
                   and
                   that
                   the
                   Divine
                   nature
                   is
                   absolutely
                   free
                   from
                   all
                   kind
                   of
                   temptation
                   to
                   it
                   ;
                   so
                   that
                   there
                   can
                   be
                   no
                   imaginable
                   reason
                   why
                   God
                   should
                   falsifie
                   .
                
              
               
                 Porphyrie
                 in
                 the
                 life
                 of
                 Pythagoras
                 tells
                 us
                 ,
                 that
                 it
                 was
                 one
                 of
                 his
                 precepts
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 that
                 men
                 should
                 most
                 of
                 all
                 endeavour
                 after
                 truth
                 ,
                 because
                 this
                 only
                 can
                 make
                 them
                 like
                 God.
                 And
                 he
                 adds
                 afterwards
                 ,
                 that
                 Truth
                 is
                 so
                 great
                 a
                 perfection
                 ,
                 that
                 if
                 God
                 would
                 render
                 himself
                 visible
                 to
                 men
                 ,
                 he
                 would
                 chuse
                 Light
                 for
                 his
                 Body
                 ,
                 and
                 Truth
                 for
                 his
                 Soul.
                 
              
               
                 2.
                 
                 From
                 Reason
                 .
                 It
                 is
                 one
                 of
                 the
                 greatest
                 reproaches
                 ,
                 and
                 an
                 argument
                 of
                 baseness
                 amongst
                 men
                 ,
                 to
                 be
                 counted
                 a
                 Lyar
                 :
                 And
                 therefore
                 must
                 it
                 necessarily
                 be
                 removed
                 from
                 that
                 Being
                 which
                 is
                 supposed
                 to
                 have
                 all
                 possible
                 perfections
                 ,
                 and
                 to
                 be
                 the
                 
                   Father
                   of
                   Truth
                
                 ,
                 as
                 the
                 Devil
                 is
                 of
                 Lyes
                 .
              
               
                 That
                 which
                 tempts
                 men
                 to
                 falsifie
                 ,
                 is
                 usually
                 either
                 the
                 fear
                 of
                 some
                 evil
                 ,
                 or
                 the
                 hope
                 of
                 some
                 advantage
                 .
                 The
                 reason
                 why
                 they
                 break
                 their
                 words
                 ,
                 is
                 either
                 because
                 of
                 their
                 rashness
                 and
                 inconsiderateness
                 in
                 
                 making
                 promises
                 ,
                 or
                 their
                 forgetfulness
                 in
                 not
                 minding
                 them
                 ,
                 or
                 their
                 inconstancy
                 in
                 not
                 keeping
                 to
                 them
                 ,
                 or
                 their
                 impotence
                 to
                 perform
                 them
                 .
                 But
                 now
                 the
                 Divine
                 nature
                 being
                 infinitely
                 wise
                 and
                 allsufficient
                 ,
                 can
                 have
                 no
                 temptation
                 to
                 be
                 otherwise
                 than
                 true
                 and
                 faithful
                 .
                 His
                 infinite
                 Knowledg
                 and
                 Wisdom
                 doth
                 secure
                 him
                 ,
                 from
                 
                   being
                   deceived
                
                 himself
                 ;
                 his
                 Omnipotence
                 doth
                 exempt
                 him
                 ,
                 from
                 standing
                 in
                 need
                 of
                 
                   deceiving
                   others
                
                 ;
                 and
                 his
                 Goodness
                 secures
                 us
                 ,
                 from
                 the
                 lest
                 suspition
                 of
                 any
                 inclination
                 thereto
                 .
              
            
             
               
               
                 CHAP.
                 XI
                 .
              
               
                 
                   
                     Of
                     the
                  
                   Perfections
                   
                     belonging
                     to
                     the
                  
                   Powers
                   and
                   Faculties
                   of
                   Acting
                   ,
                   viz.
                   Power
                   ,
                   Dominion
                   ,
                   Distribution
                   of
                   future
                   Rewards
                   and
                   Punishments
                   .
                
              
               
                 THose
                 Perfections
                 which
                 are
                 essential
                 to
                 the
                 Notion
                 of
                 God
                 ,
                 with
                 respect
                 to
                 his
                 
                   faculties
                   of
                   working
                
                 ,
                 are
                 likewise
                 three
                 fold
                 :
                 
                   
                     1.
                     
                     His
                     Power
                     or
                     Omnipotence
                     .
                  
                   
                     2.
                     
                     His
                     Dominion
                     or
                     right
                     to
                     govern
                     us
                     in
                     this
                     life
                     .
                  
                   
                     3.
                     
                     His
                     Distributing
                     of
                     future
                     Rewards
                     and
                     Punishments
                     after
                     this
                     life
                     .
                  
                
              
               
                 1.
                 
                 By
                 the
                 Power
                 or
                 Omnipotence
                 of
                 God
                 is
                 meant
                 ,
                 an
                 
                   ability
                   of
                   doing
                   all
                   such
                   things
                   ,
                   the
                   doing
                   of
                   which
                   may
                   argue
                   Perfection
                   ,
                
                 and
                 which
                 do
                 not
                 imply
                 a
                 contradiction
                 ,
                 either
                 
                   in
                   the
                   things
                   themselves
                
                 ,
                 or
                 to
                 the
                 nature
                 and
                 perfection
                 of
                 the
                 Doer
                 .
                 Some
                 things
                 are
                 repugnant
                 to
                 the
                 perfection
                 of
                 God
                 ,
                 either
                 Naturally
                 ,
                 as
                 
                 that
                 he
                 should
                 be
                 sick
                 or
                 dye
                 ;
                 or
                 else
                 Morally
                 ,
                 as
                 that
                 he
                 should
                 lye
                 or
                 deceive
                 :
                 Both
                 which
                 imply
                 imperfection
                 .
                 And
                 some
                 other
                 things
                 may
                 imply
                 Contradiction
                 ,
                 either
                 directly
                 ,
                 or
                 by
                 plain
                 consequence
                 .
                 And
                 of
                 such
                 matters
                 it
                 is
                 not
                 so
                 proper
                 to
                 say
                 ,
                 that
                 
                   he
                   cannot
                   do
                   them
                
                 ,
                 as
                 that
                 
                   they
                   cannot
                   be
                   done
                
                 .
                 As
                 the
                 object
                 of
                 the
                 Understanding
                 ,
                 the
                 Eye
                 ,
                 and
                 the
                 Ear
                 ,
                 is
                 that
                 which
                 is
                 intelligible
                 ,
                 visible
                 ,
                 audible
                 :
                 So
                 the
                 object
                 of
                 Power
                 ,
                 must
                 be
                 that
                 which
                 is
                 Possible
                 .
                 And
                 as
                 it
                 is
                 no
                 prejudice
                 to
                 the
                 most
                 perfect
                 understanding
                 ,
                 or
                 sight
                 ,
                 or
                 hearing
                 ,
                 that
                 it
                 doth
                 not
                 understand
                 what
                 is
                 not
                 intelligible
                 ,
                 or
                 see
                 what
                 is
                 not
                 visible
                 ,
                 or
                 hear
                 what
                 is
                 not
                 audible
                 ;
                 so
                 neither
                 is
                 it
                 to
                 the
                 most
                 perfect
                 Power
                 ,
                 that
                 it
                 doth
                 not
                 do
                 what
                 is
                 not
                 possible
                 .
                 Every
                 kind
                 of
                 faculty
                 being
                 necessarily
                 determined
                 to
                 its
                 own
                 proper
                 object
                 .
              
               
                 But
                 as
                 for
                 all
                 Possible
                 things
                 ,
                 it
                 is
                 natural
                 and
                 necessary
                 to
                 apprehend
                 of
                 God
                 ,
                 that
                 he
                 can
                 do
                 whatsoever
                 any
                 other
                 single
                 thing
                 ,
                 or
                 a
                 combination
                 of
                 all
                 other
                 things
                 put
                 together
                 ,
                 can
                 perform
                 ,
                 and
                 infinitely
                 more
                 ;
                 and
                 that
                 without
                 any
                 kind
                 of
                 labour
                 or
                 difficulty
                 :
                 So
                 that
                 his
                 Power
                 must
                 be
                 infinite
                 extensively
                 ,
                 with
                 respect
                 to
                 all
                 objects
                 ;
                 and
                 intensively
                 ,
                 
                 with
                 respect
                 to
                 the
                 acts
                 of
                 it
                 ,
                 together
                 with
                 the
                 manner
                 and
                 degrees
                 of
                 them
                 .
              
               
                 That
                 this
                 kind
                 of
                 Omnipotence
                 doth
                 belong
                 to
                 the
                 natural
                 notion
                 of
                 God
                 ,
                 may
                 appear
                 ,
              
               
                 1.
                 
                 By
                 Testimony
                 .
                 It
                 is
                 a
                 frequent
                 title
                 given
                 unto
                 God
                 by
                 the
                 Grecian
                 Philosophers
                 ,
                 who
                 style
                 him
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Omnipotent
                 .
              
               
                 And
                 nothing
                 is
                 more
                 frequent
                 amongst
                 the
                 Latines
                 ,
                 than
                 the
                 titles
                 of
                 
                   Jupiter
                   Omnipotens
                   ,
                   Optimus-Maximus
                
                 :
                 He
                 is
                 generally
                 acknowledged
                 to
                 be
                 the
                 Creator
                 and
                 Governour
                 of
                 the
                 World
                 ,
                 upon
                 which
                 account
                 they
                 call
                 him
                 ,
                 
                   Opifex
                   rerum
                
                 ,
                 and
                 
                   Rector
                   mundi
                
                 .
                 It
                 is
                 an
                 acknowledgment
                 of
                 
                   Tully
                   ,
                   Nihil
                   est
                   quod
                   Deus
                   efficere
                   non
                
                 
                 
                   possit
                   ,
                   &
                   quidem
                   sine
                   ullo
                   labore
                   .
                
                 
                   There
                   is
                   nothing
                   which
                   God
                   cannot
                   do
                   ,
                   and
                   that
                   without
                   any
                   kind
                   of
                   labour
                   .
                
              
               
                 2.
                 
                 By
                 Reason
                 .
                 If
                 the
                 power
                 of
                 God
                 could
                 be
                 limited
                 or
                 circumscribed
                 ,
                 it
                 must
                 either
                 be
                 by
                 something
                 of
                 greater
                 power
                 ,
                 which
                 is
                 inconsistent
                 with
                 the
                 notion
                 of
                 his
                 being
                 supreme
                 and
                 soveraign
                 :
                 Or
                 else
                 by
                 the
                 difficulty
                 and
                 repugnancy
                 which
                 there
                 is
                 in
                 the
                 nature
                 of
                 things
                 ;
                 which
                 could
                 not
                 be
                 in
                 the
                 first
                 creation
                 of
                 them
                 ,
                 because
                 there
                 was
                 nothing
                 then
                 to
                 make
                 
                 any
                 resistance
                 ,
                 and
                 since
                 that
                 ,
                 there
                 is
                 nothing
                 but
                 what
                 was
                 made
                 by
                 him
                 ,
                 derived
                 from
                 him
                 ,
                 and
                 is
                 dependant
                 upon
                 him
                 ,
                 and
                 therefore
                 must
                 be
                 subject
                 to
                 him
                 .
                 And
                 besides
                 ,
                 all
                 such
                 things
                 being
                 finite
                 ,
                 must
                 therefore
                 be
                 at
                 a
                 vast
                 distance
                 of
                 inequality
                 from
                 the
                 infinite
                 power
                 of
                 God.
                 
              
               
                 To
                 which
                 may
                 be
                 added
                 ,
                 that
                 all
                 his
                 other
                 perfections
                 would
                 be
                 insignificant
                 and
                 ineffectual
                 ,
                 if
                 his
                 power
                 of
                 acting
                 ,
                 whereby
                 they
                 were
                 to
                 be
                 communicated
                 to
                 inferior
                 natures
                 ,
                 were
                 not
                 answerable
                 to
                 them
                 .
                 Meer
                 Knowledg
                 without
                 Power
                 would
                 be
                 but
                 an
                 idle
                 speculation
                 ;
                 Wisdom
                 to
                 contrive
                 ,
                 without
                 Power
                 to
                 effect
                 ,
                 would
                 be
                 but
                 vain
                 and
                 useless
                 .
                 What
                 could
                 his
                 goodness
                 and
                 mercy
                 signifie
                 to
                 us
                 ,
                 if
                 he
                 were
                 not
                 able
                 to
                 give
                 any
                 proofs
                 of
                 it
                 .
                 And
                 so
                 likewise
                 for
                 his
                 Justice
                 and
                 Faithfulness
                 ,
                 which
                 there
                 would
                 be
                 no
                 reason
                 to
                 fear
                 or
                 to
                 depend
                 upon
                 ,
                 if
                 Rewards
                 and
                 Punishments
                 were
                 not
                 at
                 his
                 disposal
                 ,
                 and
                 he
                 had
                 not
                 sufficient
                 power
                 to
                 perform
                 what
                 he
                 promises
                 .
                 Nor
                 could
                 there
                 be
                 any
                 sufficient
                 ground
                 for
                 his
                 being
                 acknowledged
                 the
                 supreme
                 Lawgiver
                 .
                 For
                 why
                 should
                 any
                 one
                 take
                 upon
                 him
                 to
                 intermeddle
                 in
                 the
                 affairs
                 of
                 the
                 world
                 ,
                 and
                 to
                 prescribe
                 Laws
                 to
                 others
                 ,
                 who
                 had
                 no
                 power
                 to
                 dispose
                 of
                 things
                 ,
                 and
                 were
                 
                 not
                 able
                 to
                 enforce
                 obedience
                 to
                 his
                 own
                 Laws
                 ?
              
               
                 In
                 brief
                 ,
                 without
                 the
                 belief
                 of
                 this
                 Attribute
                 ,
                 there
                 can
                 be
                 no
                 foundation
                 for
                 Religion
                 ,
                 amongst
                 men
                 ;
                 because
                 there
                 could
                 be
                 no
                 ground
                 for
                 our
                 Faith
                 or
                 Trust
                 ,
                 no
                 reason
                 for
                 our
                 Hope
                 or
                 Fear
                 .
              
               
                 2.
                 
                 Besides
                 this
                 absolute
                 consideration
                 of
                 the
                 Divine
                 Power
                 ,
                 there
                 is
                 likewise
                 a
                 relative
                 notion
                 of
                 it
                 ,
                 respecting
                 that
                 Dominion
                 and
                 Jurisdiction
                 which
                 he
                 hath
                 over
                 reasonable
                 Creatures
                 ,
                 his
                 right
                 to
                 govern
                 them
                 in
                 this
                 life
                 ;
                 to
                 command
                 ,
                 prohibit
                 what
                 he
                 pleases
                 ,
                 to
                 reward
                 and
                 punish
                 as
                 shall
                 seem
                 good
                 unto
                 him
                 .
                 And
                 that
                 this
                 doth
                 belong
                 to
                 the
                 natural
                 notion
                 of
                 God
                 ,
                 may
                 appear
                 ,
              
               
                 1.
                 
                 By
                 
                   Testimony
                   .
                   Plato
                
                 ,
                 and
                 Tully
                 ,
                 and
                 Plutarch
                 ,
                 do
                 often
                 style
                 him
                 ,
                 the
                 
                   Lord
                   of
                
                 
                 
                   all
                   things
                
                 ,
                 the
                 
                   Eternal
                   God
                   ,
                   Father
                   and
                   Creator
                   of
                   the
                   world
                   ,
                   and
                   all
                   things
                   in
                   it
                   .
                   Deo
                   nihil
                   praestantius
                   ,
                   ab
                   eo
                   igitur
                   necesse
                   est
                   mundum
                   regi
                   ,
                
                 saith
                 Tully
                 ,
                 
                   God
                   is
                   the
                   
                   most
                   excellent
                   Being
                   ,
                   and
                   therefore
                   is
                   it
                   necessary
                   that
                   he
                   should
                   be
                   the
                   Governour
                   of
                   the
                   world
                   .
                
                 And
                 in
                 another
                 place
                 ,
                 
                   Deorum
                   immortalium
                   numine
                   ,
                   omnia
                   regi
                   gubernarique
                   credimus
                   .
                
                 
                   We
                   believe
                   that
                   God
                   is
                   the
                   Governour
                   of
                   all
                   things
                   .
                
              
               
               
                 To
                 which
                 I
                 shall
                 add
                 that
                 testimony
                 of
                 a
                 Heathen
                 King
                 ,
                 Nebuchadnezzar
                 ,
                 in
                 that
                 
                 Remonstrance
                 which
                 he
                 published
                 
                   to
                   all
                   people
                   ,
                   nations
                   ,
                   and
                   languages
                   ,
                   that
                   dwell
                   in
                   all
                   the
                   earth
                   ,
                
                 viz.
                 
                   that
                   Gods
                   dominion
                   is
                   an
                   everlasting
                   dominion
                   ,
                   and
                   his
                   kingdom
                   is
                   from
                   generation
                   to
                   generation
                   ,
                   and
                   all
                   the
                   inhabitants
                   of
                   the
                   earth
                   are
                   reputed
                   as
                   nothing
                   before
                   him
                   .
                   And
                   he
                   doth
                   according
                   to
                   his
                   will
                   ,
                   in
                   the
                   armies
                   of
                   heaven
                   ,
                   and
                   amongst
                   the
                   inhabitants
                   of
                   the
                   earth
                   ,
                   and
                   none
                   can
                   stay
                   his
                   hand
                   ,
                   or
                   say
                   unto
                   him
                   ,
                   what
                   dost
                   thou
                   ?
                
              
               
                 And
                 as
                 this
                 was
                 their
                 declared
                 opinion
                 ,
                 so
                 was
                 their
                 practice
                 suitable
                 to
                 it
                 ;
                 by
                 owning
                 that
                 to
                 be
                 their
                 Duty
                 which
                 they
                 supposed
                 to
                 be
                 agreeable
                 to
                 his
                 Will
                 ,
                 and
                 which
                 would
                 render
                 them
                 acceptable
                 to
                 him
                 .
              
               
                 2.
                 
                 By
                 Reason
                 .
                 If
                 we
                 consider
                 those
                 several
                 titles
                 which
                 can
                 give
                 right
                 to
                 Dominion
                 amongst
                 men
                 ,
                 we
                 shall
                 find
                 them
                 all
                 to
                 concur
                 in
                 God.
                 Now
                 men
                 claim
                 a
                 right
                 of
                 Government
                 ,
                 either
                 by
                 Conquest
                 ,
                 or
                 Purchase
                 ,
                 or
                 Compact
                 ,
                 or
                 by
                 having
                 others
                 born
                 in
                 a
                 state
                 of
                 subjection
                 under
                 them
                 ,
                 or
                 by
                 their
                 having
                 oblig'd
                 others
                 with
                 any
                 special
                 bounty
                 or
                 favour
                 ;
                 but
                 above
                 all
                 these
                 ,
                 there
                 is
                 another
                 ground
                 of
                 subjection
                 ,
                 which
                 men
                 cannot
                 pretend
                 
                 to
                 ,
                 namely
                 ,
                 the
                 
                   giving
                   of
                   Being
                
                 to
                 a
                 thing
                 .
                 And
                 this
                 must
                 needs
                 ,
                 above
                 all
                 other
                 claims
                 ,
                 be
                 the
                 greatest
                 imaginable
                 right
                 ,
                 for
                 the
                 government
                 and
                 disposal
                 of
                 that
                 thing
                 ,
                 according
                 to
                 the
                 pleasure
                 of
                 him
                 that
                 made
                 it
                 .
                 
                   It
                   is
                   he
                   that
                   made
                   us
                   ,
                
                 (
                 says
                 the
                 Psalmist
                 )
                 
                 
                   and
                   not
                   we
                   our selves
                
                 ;
                 and
                 therefore
                 
                   we
                   are
                   his
                   people
                
                 ,
                 and
                 't
                 is
                 reasonable
                 that
                 we
                 should
                 be
                 under
                 his
                 dominion
                 and
                 government
                 .
              
               
                 3.
                 
                 The
                 distribution
                 of
                 future
                 Rewards
                 and
                 Punishments
                 to
                 men
                 ,
                 according
                 as
                 their
                 lives
                 and
                 actions
                 have
                 been
                 in
                 this
                 world
                 .
              
               
                 That
                 this
                 likewise
                 doth
                 belong
                 to
                 the
                 natural
                 notion
                 of
                 God
                 ,
                 may
                 appear
                 ,
              
               
                 1.
                 
                 By
                 Testimony
                 .
                 From
                 all
                 kind
                 of
                 Heathen
                 Writers
                 .
                 Nothing
                 hath
                 been
                 more
                 universally
                 believed
                 in
                 all
                 places
                 and
                 times
                 ,
                 not
                 only
                 amongst
                 the
                 civilized
                 Nations
                 ,
                 the
                 Grecians
                 and
                 Romans
                 ;
                 but
                 likewise
                 amongst
                 such
                 as
                 were
                 most
                 wild
                 and
                 barbarous
                 .
              
               
                 All
                 sorts
                 and
                 Professions
                 of
                 men
                 ,
                 of
                 any
                 special
                 eminence
                 ,
                 as
                 Princes
                 ,
                 Statesmen
                 ,
                 Souldiers
                 ,
                 Philosophers
                 ,
                 Poets
                 ,
                 Artists
                 ,
                 have
                 had
                 great
                 impressions
                 upon
                 their
                 minds
                 concerning
                 a
                 future
                 state
                 .
                 And
                 it
                 may
                 be
                 reasonably
                 presumed
                 (
                 as
                 Tully
                 observes
                 )
                 ,
                 
                 that
                 those
                 who
                 do
                 so
                 much
                 excel
                 others
                 in
                 
                 their
                 parts
                 and
                 their
                 virtue
                 ,
                 are
                 not
                 generally
                 mistaken
                 in
                 their
                 judgments
                 about
                 a
                 natural
                 truth
                 .
              
               
                 Whereas
                 several
                 other
                 opinions
                 and
                 Doctrines
                 ,
                 which
                 at
                 some
                 times
                 have
                 prevailed
                 ,
                 have
                 afterwards
                 been
                 rejected
                 ;
                 this
                 hath
                 still
                 kept
                 up
                 in
                 its
                 vigor
                 and
                 authority
                 ,
                 amidst
                 all
                 the
                 various
                 revolutions
                 of
                 Government
                 and
                 Religion
                 ,
                 of
                 Nations
                 and
                 Churches
                 .
              
               
                 The
                 most
                 ancient
                 Philosophers
                 amongst
                 the
                 Grecians
                 ,
                 who
                 reduced
                 that
                 people
                 to
                 civility
                 ,
                 were
                 
                   Thales
                   ,
                   Pherecides
                   ,
                   Pythagoras
                
                 ;
                 the
                 last
                 of
                 whom
                 was
                 for
                 a
                 long
                 time
                 of
                 so
                 great
                 authority
                 ,
                 that
                 no
                 others
                 were
                 counted
                 learned
                 but
                 such
                 as
                 were
                 his
                 followers
                 .
                 And
                 each
                 of
                 these
                 have
                 most
                 expresly
                 asserted
                 this
                 Doctrine
                 .
                 And
                 besides
                 there
                 are
                 many
                 other
                 testimonies
                 to
                 this
                 purpose
                 ,
                 cited
                 out
                 of
                 
                   Plato
                   ,
                   Empedocles
                   ,
                   Plutarch
                
                 ,
                 together
                 with
                 
                   Homer
                   ,
                   Euripides
                   ,
                   Sophocles
                
                 ,
                 for
                 the
                 Grecians
                 ;
                 the
                 ancient
                 Druids
                 amongst
                 the
                 Gauls
                 ;
                 the
                 Brachmans
                 amongst
                 the
                 Indians
                 ,
                 who
                 are
                 all
                 mention'd
                 as
                 bearing
                 witness
                 to
                 this
                 truth
                 ,
                 by
                 
                   Justin
                   Martyr
                   ,
                   Clemens
                   Alexandrinus
                
                 ,
                 and
                 others
                 .
              
               
                 And
                 as
                 for
                 the
                 Latines
                 ,
                 I
                 shall
                 mention
                 only
                 two
                 testimonies
                 ;
                 That
                 of
                 
                   Tully
                   ,
                   Permanere
                
                 
                 
                   animos
                   arbitramur
                   ,
                   consensu
                   nationum
                   
                   omnium
                   .
                
                 
                   We
                   do
                   believe
                   that
                   the
                   Souls
                   of
                   men
                   do
                   abide
                   after
                   death
                   ,
                   by
                   the
                   consent
                   of
                   all
                   Nations
                   .
                
                 And
                 that
                 of
                 
                   Seneca
                   ,
                   Cum
                   de
                   animarum
                   aeternitate
                
                 
                 
                   disserimus
                   ,
                   non
                   leve
                   momentum
                   apud
                   nos
                   babet
                   ,
                   consensus
                   omnium
                   ,
                   aut
                   timentium
                   inferos
                   ,
                   aut
                   colentium
                   .
                
                 
                   When
                   we
                   dispute
                   about
                   the
                   immortality
                   of
                   the
                   Soul
                   ,
                   the
                   general
                   consent
                   of
                   men
                   ,
                   either
                   fearing
                   or
                   worshipping
                   the
                   infernal
                   powers
                   ,
                   is
                   of
                   no
                   small
                   moment
                   with
                   us
                   .
                
              
               
                 That
                 common
                 practice
                 amongst
                 the
                 Heathen
                 ,
                 of
                 worshipping
                 their
                 departed
                 Heroes
                 ,
                 doth
                 suppose
                 a
                 general
                 belief
                 that
                 their
                 Souls
                 did
                 remain
                 after
                 death
                 ,
                 and
                 were
                 advanced
                 unto
                 a
                 higher
                 state
                 of
                 happiness
                 and
                 power
                 .
              
               
                 In
                 brief
                 ,
                 all
                 the
                 attestations
                 amongst
                 them
                 ,
                 concerning
                 the
                 
                   Souls
                   immortality
                
                 ,
                 are
                 founded
                 in
                 their
                 belief
                 of
                 the
                 necessity
                 of
                 this
                 principle
                 ,
                 That
                 there
                 must
                 be
                 a
                 future
                 state
                 of
                 Rewards
                 and
                 Punishments
                 .
              
               
                 Though
                 it
                 must
                 be
                 granted
                 ,
                 that
                 this
                 state
                 as
                 to
                 the
                 manner
                 of
                 it
                 ,
                 is
                 by
                 them
                 described
                 in
                 such
                 a
                 Poetical
                 way
                 ,
                 as
                 is
                 more
                 fit
                 to
                 amuse
                 and
                 make
                 impression
                 upon
                 the
                 vulgar
                 ,
                 than
                 to
                 satisfie
                 the
                 reason
                 of
                 the
                 judicious
                 .
              
               
                 They
                 tell
                 us
                 ,
                 that
                 good
                 men
                 shall
                 after
                 
                 their
                 death
                 be
                 received
                 into
                 the
                 
                   Elysian
                   Fields
                
                 and
                 gardens
                 ,
                 which
                 are
                 always
                 flourishing
                 and
                 pleasant
                 ,
                 where
                 men
                 shall
                 be
                 continually
                 exercised
                 in
                 such
                 kind
                 of
                 employments
                 as
                 are
                 most
                 suitable
                 to
                 their
                 inclinations
                 ;
                 Some
                 in
                 Combats
                 ,
                 Running
                 ,
                 Wrestling
                 ;
                 Others
                 in
                 Philosophical
                 Discourses
                 ;
                 others
                 in
                 Dancing
                 or
                 Musick
                 ;
                 where
                 such
                 kinds
                 of
                 Actions
                 or
                 Things
                 ,
                 whether
                 in
                 themselves
                 worthy
                 ,
                 or
                 meerly
                 innocent
                 ,
                 in
                 which
                 good
                 men
                 during
                 the
                 time
                 of
                 their
                 lives
                 ,
                 did
                 find
                 any
                 special
                 pleasure
                 ,
                 should
                 be
                 enjoyed
                 by
                 them
                 in
                 the
                 utmost
                 perfection
                 .
              
               
                 And
                 as
                 this
                 shall
                 be
                 the
                 state
                 of
                 such
                 as
                 have
                 been
                 Virtuous
                 ,
                 so
                 those
                 who
                 have
                 been
                 Wicked
                 shall
                 be
                 thrust
                 down
                 into
                 the
                 infernal
                 Regions
                 ,
                 into
                 Prisons
                 and
                 dark
                 Caverns
                 ,
                 where
                 Furies
                 are
                 appointed
                 for
                 their
                 tormentors
                 ,
                 who
                 shall
                 inflict
                 upon
                 them
                 various
                 kinds
                 of
                 punishments
                 ,
                 according
                 to
                 the
                 nature
                 and
                 quality
                 of
                 the
                 Crimes
                 of
                 which
                 they
                 have
                 been
                 guilty
                 .
              
               
                 And
                 though
                 such
                 kind
                 of
                 enjoyments
                 wherein
                 these
                 Heathen
                 placed
                 their
                 future
                 happiness
                 ,
                 be
                 not
                 altogether
                 so
                 sensual
                 as
                 the
                 
                   Turkish
                   Paradise
                
                 ,
                 yet
                 are
                 they
                 too
                 earthly
                 and
                 gross
                 for
                 any
                 rational
                 man
                 to
                 rest
                 in
                 as
                 his
                 chief
                 felicity
                 .
                 And
                 
                 must
                 ,
                 even
                 to
                 the
                 judgment
                 of
                 meer
                 reason
                 ,
                 seem
                 altogether
                 despicable
                 in
                 comparison
                 to
                 the
                 
                   Christians
                   Heaven
                
                 ;
                 which
                 consists
                 in
                 the
                 raising
                 of
                 our
                 natures
                 to
                 the
                 highest
                 perfection
                 of
                 which
                 they
                 are
                 capable
                 ,
                 in
                 a
                 perpetual
                 vision
                 and
                 fruition
                 of
                 the
                 Supreme
                 Good.
                 
              
               
                 It
                 must
                 be
                 granted
                 ,
                 that
                 the
                 principal
                 evidence
                 for
                 this
                 Doctrine
                 concerning
                 a
                 future
                 state
                 of
                 Rewards
                 and
                 Punishments
                 ,
                 is
                 to
                 be
                 derived
                 from
                 Scripture
                 ,
                 especially
                 from
                 the
                 New
                 Testament
                 ,
                 where
                 't
                 is
                 said
                 
                   that
                   life
                   and
                   immortality
                   is
                   brought
                
                 
                 
                   to
                   light
                   by
                   the
                   Gospel
                
                 .
              
               
                 Not
                 but
                 that
                 there
                 is
                 evidence
                 for
                 it
                 ,
                 both
                 from
                 the
                 Old
                 Testament
                 ,
                 and
                 from
                 the
                 light
                 of
                 Nature
                 .
                 'T
                 is
                 true
                 indeed
                 ,
                 that
                 Temporal
                 things
                 are
                 more
                 expresly
                 insisted
                 upon
                 in
                 the
                 promises
                 and
                 threats
                 of
                 the
                 Old
                 Testament
                 ,
                 upon
                 account
                 of
                 the
                 grosness
                 and
                 dulness
                 of
                 the
                 people
                 of
                 the
                 Jews
                 ,
                 who
                 being
                 more
                 immersed
                 in
                 sensible
                 things
                 ,
                 were
                 therefore
                 more
                 easie
                 to
                 be
                 wrought
                 upon
                 by
                 such
                 considerations
                 .
                 But
                 that
                 these
                 things
                 were
                 not
                 then
                 intended
                 for
                 the
                 chief
                 motives
                 of
                 Religion
                 ,
                 may
                 appear
                 from
                 the
                 Histories
                 concerning
                 such
                 Religious
                 persons
                 as
                 lived
                 in
                 those
                 first
                 ages
                 .
                 Amongst
                 whom
                 ,
                 there
                 were
                 but
                 very
                 few
                 (
                 if
                 any
                 )
                 that
                 did
                 attain
                 
                 to
                 any
                 such
                 perfect
                 felicity
                 in
                 respect
                 of
                 worldly
                 things
                 ,
                 but
                 that
                 they
                 might
                 very
                 well
                 apply
                 to
                 themselves
                 the
                 words
                 of
                 old
                 Jacob
                 ,
                 and
                 say
                 with
                 him
                 ,
                 
                   Few
                   and
                   evil
                   have
                   the
                   days
                   of
                   my
                   life
                   been
                   .
                
                 And
                 if
                 God
                 had
                 intended
                 these
                 temporal
                 enjoyments
                 ,
                 for
                 the
                 chief
                 felicity
                 which
                 that
                 Religion
                 was
                 to
                 entitle
                 them
                 unto
                 ;
                 those
                 very
                 histories
                 upon
                 record
                 ,
                 where
                 these
                 promises
                 are
                 mentioned
                 ,
                 concerning
                 the
                 sufferings
                 of
                 the
                 best
                 men
                 in
                 those
                 times
                 ,
                 must
                 needs
                 have
                 been
                 a
                 disparagement
                 and
                 confutation
                 to
                 these
                 promises
                 themselves
                 .
              
               
                 But
                 besides
                 the
                 testimonies
                 to
                 this
                 purpose
                 from
                 Scripture
                 and
                 revelation
                 ,
                 it
                 is
                 not
                 imaginable
                 that
                 in
                 a
                 point
                 of
                 so
                 great
                 moment
                 ,
                 and
                 so
                 universal
                 consequence
                 as
                 this
                 is
                 ,
                 God
                 should
                 have
                 
                   left
                   himself
                   without
                   a
                   witness
                   unto
                   all
                   the
                   Nations
                   of
                   the
                   world
                
                 ;
                 but
                 that
                 all
                 men
                 should
                 be
                 endowed
                 with
                 such
                 natural
                 capacities
                 and
                 notions
                 ,
                 as
                 being
                 improved
                 by
                 consideration
                 ,
                 will
                 afford
                 sufficient
                 evidence
                 for
                 the
                 belief
                 of
                 this
                 great
                 and
                 fundamental
                 Principle
                 .
              
               
                 As
                 for
                 such
                 men
                 who
                 live
                 under
                 the
                 sense
                 of
                 guilt
                 ,
                 whose
                 interest
                 it
                 is
                 that
                 there
                 should
                 be
                 no
                 future
                 account
                 ;
                 It
                 cannot
                 be
                 otherwise
                 expected
                 from
                 such
                 ,
                 but
                 that
                 they
                 should
                 be
                 willing
                 to
                 disbelieve
                 
                 this
                 .
                 And
                 from
                 hence
                 it
                 is
                 ,
                 that
                 some
                 of
                 the
                 ancient
                 Philosophers
                 have
                 employed
                 their
                 learning
                 and
                 subtilty
                 ,
                 to
                 dispute
                 themselves
                 into
                 some
                 kind
                 of
                 doubt
                 and
                 uncertainty
                 about
                 it
                 .
                 And
                 yet
                 the
                 generality
                 even
                 of
                 these
                 ,
                 have
                 been
                 forced
                 to
                 acknowledg
                 it
                 much
                 more
                 probable
                 than
                 the
                 contrary
                 .
                 And
                 as
                 for
                 the
                 vulgar
                 sort
                 of
                 people
                 ,
                 who
                 are
                 guided
                 by
                 the
                 more
                 simple
                 dictates
                 of
                 nature
                 ,
                 these
                 have
                 in
                 all
                 Ages
                 and
                 Nations
                 submitted
                 themselves
                 to
                 this
                 doctrine
                 ,
                 and
                 professed
                 a
                 firm
                 belief
                 of
                 it
                 .
                 And
                 though
                 vulgar
                 opinion
                 be
                 but
                 a
                 very
                 bad
                 Topick
                 ,
                 about
                 such
                 matters
                 as
                 may
                 gratifie
                 men
                 in
                 their
                 ease
                 and
                 sensual
                 appetites
                 ;
                 yet
                 in
                 such
                 other
                 opinions
                 as
                 are
                 cross
                 to
                 their
                 worldly
                 interests
                 ,
                 it
                 may
                 argue
                 such
                 things
                 to
                 be
                 from
                 some
                 natural
                 impression
                 upon
                 their
                 minds
                 ,
                 which
                 they
                 must
                 believe
                 ,
                 and
                 cannot
                 otherwise
                 chuse
                 .
              
               
                 The
                 Arguments
                 I
                 would
                 make
                 use
                 of
                 to
                 this
                 purpose
                 ,
                 may
                 be
                 reduced
                 to
                 these
                 three
                 general
                 heads
                 :
              
               
                 1.
                 
                 The
                 suitableness
                 of
                 this
                 Principle
                 ,
                 to
                 the
                 most
                 natural
                 Notions
                 of
                 our
                 minds
                 .
              
               
                 2.
                 
                 The
                 necessity
                 of
                 it
                 to
                 the
                 government
                 of
                 mens
                 lives
                 and
                 actions
                 in
                 this
                 world
                 .
              
               
               
                 3.
                 
                 The
                 necessity
                 of
                 it
                 for
                 the
                 vindication
                 of
                 Divine
                 Providence
                 .
              
               
                 1.
                 
                 I
                 begin
                 with
                 the
                 first
                 ,
                 The
                 suitableness
                 of
                 it
                 to
                 the
                 most
                 natural
                 Notions
                 of
                 our
                 minds
                 ,
                 and
                 those
                 kind
                 of
                 impressions
                 which
                 belong
                 to
                 us
                 ,
                 as
                 we
                 are
                 reasonable
                 Creatures
                 .
                 We
                 see
                 by
                 experience
                 ,
                 that
                 all
                 other
                 things
                 (
                 so
                 far
                 as
                 we
                 are
                 able
                 to
                 judg
                 )
                 
                   Minerals
                   ,
                   Plants
                   ,
                   Beasts
                
                 ,
                 &c.
                 are
                 naturally
                 endowed
                 with
                 such
                 principles
                 as
                 are
                 most
                 fit
                 to
                 promote
                 the
                 perfection
                 of
                 their
                 natures
                 ,
                 in
                 their
                 several
                 kinds
                 .
                 And
                 therefore
                 it
                 is
                 by
                 no
                 means
                 credible
                 ,
                 that
                 Mankind
                 only
                 ,
                 the
                 most
                 excellent
                 of
                 all
                 other
                 Creatures
                 in
                 this
                 visible
                 world
                 ,
                 for
                 the
                 service
                 of
                 whom
                 so
                 many
                 other
                 things
                 seem
                 to
                 be
                 designed
                 ,
                 should
                 have
                 such
                 kind
                 of
                 principles
                 interwoven
                 in
                 his
                 very
                 nature
                 ,
                 as
                 do
                 contain
                 in
                 them
                 meer
                 cheats
                 and
                 delusions
                 .
                 And
                 therefore
                 whatsoever
                 those
                 things
                 are
                 ,
                 which
                 the
                 generality
                 of
                 mankind
                 ,
                 especially
                 the
                 most
                 wise
                 and
                 the
                 most
                 considerate
                 part
                 of
                 them
                 ,
                 do
                 agree
                 in
                 ,
                 ought
                 to
                 be
                 allowed
                 for
                 highly
                 credible
                 ;
                 otherwise
                 it
                 must
                 follow
                 ,
                 that
                 we
                 are
                 framed
                 with
                 such
                 kind
                 of
                 Faculties
                 ,
                 as
                 in
                 our
                 most
                 cautious
                 exercise
                 of
                 them
                 ,
                 are
                 more
                 likely
                 to
                 seduce
                 us
                 and
                 expose
                 us
                 to
                 error
                 ,
                 than
                 to
                 direct
                 and
                 lead
                 us
                 to
                 the
                 truth
                 .
              
               
               
                 But
                 I
                 shall
                 endeavour
                 to
                 manifest
                 this
                 more
                 particularly
                 ,
                 by
                 these
                 three
                 considerations
                 .
              
               
                 1.
                 
                 This
                 principle
                 is
                 most
                 suitable
                 to
                 the
                 general
                 apprehensions
                 of
                 mankind
                 ,
                 concerning
                 the
                 nature
                 of
                 good
                 and
                 evil
                 .
              
               
                 2.
                 
                 To
                 those
                 natural
                 hopes
                 and
                 expectations
                 which
                 the
                 generality
                 of
                 good
                 men
                 have
                 ,
                 concerning
                 a
                 state
                 of
                 future
                 happiness
                 .
              
               
                 3.
                 
                 To
                 those
                 natural
                 fears
                 and
                 expectations
                 which
                 the
                 generality
                 of
                 wicked
                 men
                 are
                 possessed
                 with
                 ,
                 concerning
                 a
                 future
                 state
                 of
                 punishment
                 and
                 misery
                 .
              
               
                 1.
                 
                 This
                 Principle
                 is
                 most
                 suitable
                 to
                 the
                 general
                 apprehensions
                 of
                 Mankind
                 ,
                 concerning
                 the
                 nature
                 of
                 good
                 and
                 evil
                 .
                 All
                 men
                 heretofore
                 have
                 agreed
                 ,
                 that
                 there
                 is
                 such
                 a
                 thing
                 as
                 the
                 Law
                 of
                 Nature
                 ,
                 whereby
                 things
                 are
                 distinguished
                 into
                 good
                 and
                 bad
                 ;
                 according
                 to
                 which
                 ,
                 the
                 actions
                 of
                 men
                 are
                 determined
                 to
                 be
                 either
                 virtuous
                 or
                 vicious
                 .
                 And
                 as
                 the
                 one
                 of
                 these
                 doth
                 in
                 the
                 essence
                 of
                 it
                 imply
                 comeliness
                 and
                 reward
                 ,
                 so
                 doth
                 the
                 other
                 denote
                 turpitude
                 and
                 punishment
                 ;
                 these
                 things
                 being
                 implied
                 in
                 the
                 very
                 definitions
                 of
                 virtue
                 and
                 vice
                 .
                 And
                 from
                 hence
                 it
                 will
                 follow
                 ,
                 That
                 as
                 there
                 is
                 some
                 superiour
                 power
                 who
                 hath
                 put
                 this
                 Law
                 into
                 our
                 natures
                 ,
                 so
                 will
                 
                 he
                 take
                 care
                 to
                 enforce
                 the
                 observance
                 of
                 it
                 ,
                 by
                 rewarding
                 and
                 punishing
                 men
                 accordingly
                 .
                 This
                 being
                 implied
                 in
                 the
                 nature
                 of
                 a
                 Law.
                 
              
               
                 If
                 there
                 be
                 nothing
                 in
                 the
                 naked
                 essence
                 of
                 things
                 that
                 makes
                 them
                 to
                 differ
                 ,
                 but
                 what
                 doth
                 meerly
                 arise
                 from
                 Custom
                 and
                 positive
                 Laws
                 ;
                 why
                 then
                 Custom
                 and
                 Law
                 would
                 be
                 able
                 to
                 render
                 it
                 a
                 very
                 virtuous
                 and
                 commendable
                 thing
                 ,
                 for
                 a
                 man
                 to
                 be
                 ingrateful
                 ,
                 a
                 breaker
                 of
                 compacts
                 ,
                 a
                 false
                 witness
                 ,
                 a
                 perjured
                 person
                 ;
                 which
                 is
                 so
                 monstrous
                 a
                 position
                 ,
                 that
                 the
                 common
                 reason
                 of
                 mankind
                 will
                 abhor
                 it
                 ,
                 upon
                 the
                 first
                 proposal
                 .
                 Nothing
                 is
                 more
                 obvious
                 ,
                 than
                 that
                 there
                 is
                 an
                 universal
                 desire
                 amongst
                 men
                 ,
                 of
                 seeming
                 honest
                 :
                 The
                 most
                 impudent
                 and
                 profligate
                 wretch
                 being
                 loth
                 to
                 be
                 esteemed
                 what
                 really
                 he
                 is
                 .
                 The
                 very
                 sin
                 of
                 hypocrisie
                 ,
                 so
                 general
                 amongst
                 men
                 ,
                 doth
                 give
                 a
                 large
                 testimony
                 to
                 the
                 beauty
                 of
                 goodness
                 ,
                 and
                 the
                 deformity
                 of
                 vice
                 .
                 Nor
                 is
                 there
                 any
                 account
                 to
                 be
                 given
                 ,
                 why
                 there
                 should
                 be
                 impressed
                 upon
                 the
                 nature
                 of
                 men
                 such
                 a
                 value
                 for
                 the
                 one
                 ,
                 and
                 dislike
                 for
                 the
                 other
                 ,
                 if
                 there
                 were
                 not
                 in
                 the
                 things
                 themselves
                 ,
                 something
                 suitable
                 to
                 those
                 contrary
                 affections
                 .
              
               
                 We
                 see
                 by
                 experience
                 ,
                 that
                 there
                 is
                 such
                 a
                 kind
                 of
                 rest
                 and
                 acquiescence
                 in
                 the
                 
                 mind
                 ,
                 upon
                 the
                 discovery
                 of
                 truth
                 ,
                 and
                 the
                 doing
                 of
                 virtuous
                 actions
                 ,
                 as
                 belongs
                 to
                 natural
                 bodies
                 when
                 they
                 are
                 in
                 their
                 proper
                 places
                 ;
                 which
                 may
                 argue
                 these
                 things
                 to
                 have
                 some
                 peculiar
                 suitableness
                 to
                 the
                 soul
                 of
                 man
                 ,
                 and
                 that
                 the
                 opposites
                 to
                 them
                 do
                 offer
                 violence
                 to
                 some
                 natural
                 principle
                 belonging
                 to
                 it
                 .
              
               
                 2.
                 
                 This
                 principle
                 is
                 most
                 suitable
                 to
                 those
                 natural
                 hopes
                 and
                 expectations
                 ,
                 which
                 the
                 generality
                 of
                 good
                 men
                 have
                 concerning
                 a
                 state
                 of
                 future
                 happiness
                 .
                 From
                 whence
                 doth
                 arise
                 that
                 confidence
                 and
                 courage
                 ,
                 whereby
                 those
                 of
                 meanest
                 quality
                 and
                 abilities
                 (
                 if
                 otherwise
                 virtuous
                 persons
                 )
                 can
                 support
                 themselves
                 in
                 their
                 sufferings
                 for
                 that
                 which
                 is
                 good
                 ;
                 which
                 doth
                 necessarily
                 suppos●
                 in
                 them
                 a
                 strong
                 and
                 even
                 a
                 natural
                 belief
                 and
                 perswasion
                 of
                 such
                 a
                 future
                 state
                 ,
                 wherein
                 their
                 sufferings
                 shall
                 be
                 considered
                 and
                 rewarded
                 .
              
               
                 Besides
                 that
                 ,
                 there
                 is
                 a
                 strong
                 aversion
                 amongst
                 men
                 ,
                 against
                 a
                 dark
                 state
                 of
                 annihilation
                 ,
                 which
                 no
                 man
                 can
                 think
                 of
                 without
                 great
                 regret
                 of
                 mind
                 :
                 And
                 likewise
                 a
                 natural
                 desire
                 in
                 all
                 men
                 after
                 a
                 state
                 of
                 happiness
                 and
                 perfection
                 .
                 And
                 no
                 natural
                 desire
                 is
                 in
                 vain
                 .
                 All
                 other
                 things
                 have
                 somewhat
                 to
                 satisfie
                 their
                 natural
                 appetites
                 .
                 And
                 if
                 we
                 consider
                 the
                 utter
                 impossibility
                 
                 of
                 attaining
                 to
                 any
                 such
                 condition
                 in
                 this
                 life
                 ,
                 this
                 will
                 render
                 it
                 highly
                 credible
                 ,
                 that
                 there
                 must
                 be
                 another
                 state
                 wherein
                 this
                 happiness
                 is
                 attainable
                 ;
                 otherwise
                 mankind
                 must
                 fail
                 of
                 his
                 chief
                 end
                 ,
                 being
                 by
                 a
                 natural
                 principle
                 most
                 strongly
                 inclined
                 to
                 such
                 a
                 state
                 of
                 happiness
                 as
                 he
                 can
                 never
                 attain
                 to
                 ;
                 as
                 if
                 he
                 were
                 purposely
                 framed
                 to
                 be
                 tormented
                 betwixt
                 these
                 two
                 passions
                 ,
                 Desire
                 and
                 Despair
                 ;
                 an
                 earnest
                 propension
                 after
                 happiness
                 ,
                 and
                 an
                 utter
                 incapacity
                 of
                 ever
                 enjoying
                 it
                 ;
                 as
                 if
                 nature
                 it self
                 ,
                 whereby
                 all
                 other
                 things
                 are
                 disposed
                 to
                 their
                 perfection
                 ,
                 did
                 serve
                 only
                 in
                 mankind
                 to
                 make
                 them
                 miserable
                 .
                 And
                 which
                 is
                 yet
                 more
                 considerable
                 ,
                 the
                 better
                 and
                 the
                 wiser
                 any
                 man
                 is
                 ,
                 the
                 more
                 earnest
                 desires
                 and
                 hopes
                 hath
                 he
                 after
                 such
                 a
                 state
                 of
                 happiness
                 .
                 And
                 if
                 there
                 be
                 no
                 such
                 thing
                 ,
                 not
                 only
                 Nature
                 ,
                 but
                 Virtue
                 likewise
                 must
                 contribute
                 to
                 make
                 men
                 miserable
                 ;
                 than
                 which
                 ,
                 nothing
                 can
                 seem
                 more
                 unreasonable
                 ,
                 to
                 those
                 who
                 believe
                 a
                 just
                 and
                 a
                 wise
                 providence
                 .
              
               
                 3.
                 
                 This
                 principle
                 is
                 most
                 suitable
                 to
                 those
                 fears
                 and
                 expectations
                 which
                 the
                 generality
                 of
                 wicked
                 men
                 are
                 possessed
                 with
                 ,
                 concerning
                 a
                 future
                 state
                 of
                 misery
                 .
                 Witness
                 those
                 natural
                 suggestions
                 of
                 conscience
                 in
                 the
                 worst
                 of
                 men
                 ,
                 that
                 upon
                 any
                 wicked
                 
                 actions
                 (
                 though
                 never
                 so
                 private
                 )
                 are
                 oftentimes
                 startling
                 of
                 them
                 ,
                 with
                 the
                 apprehensions
                 of
                 another
                 Judicature
                 and
                 Tribunal
                 ,
                 before
                 which
                 they
                 shall
                 be
                 called
                 to
                 an
                 account
                 for
                 the
                 closest
                 sins
                 .
                 All
                 that
                 secret
                 regret
                 ,
                 and
                 those
                 inward
                 smitings
                 ,
                 
                   Laniatus
                   &
                   Ictus
                
                 ,
                 which
                 are
                 so
                 often
                 felt
                 in
                 the
                 minds
                 of
                 men
                 ,
                 upon
                 the
                 commission
                 of
                 any
                 great
                 sin
                 ,
                 do
                 argue
                 some
                 common
                 intimations
                 ,
                 even
                 in
                 the
                 light
                 of
                 Nature
                 ,
                 of
                 another
                 Judgment
                 after
                 this
                 life
                 ,
                 wherein
                 they
                 shall
                 be
                 accountable
                 for
                 such
                 actions
                 as
                 men
                 do
                 not
                 punish
                 or
                 take
                 notice
                 of
                 .
              
               
                 And
                 these
                 natural
                 fears
                 do
                 usually
                 seize
                 upon
                 all
                 kind
                 of
                 men
                 promiscuously
                 :
                 Even
                 those
                 who
                 are
                 most
                 potent
                 ,
                 who
                 by
                 their
                 own
                 Will
                 can
                 give
                 Laws
                 to
                 Nations
                 ,
                 and
                 command
                 mighty
                 Armies
                 ;
                 yet
                 cannot
                 they
                 avoid
                 these
                 checks
                 and
                 lashes
                 of
                 conscience
                 ,
                 but
                 that
                 they
                 will
                 seize
                 upon
                 them
                 ,
                 and
                 shake
                 them
                 as
                 well
                 as
                 the
                 poorest
                 meanest
                 Subject
                 .
                 Nor
                 can
                 such
                 as
                 are
                 most
                 obstinately
                 wicked
                 ,
                 who
                 with
                 their
                 utmost
                 study
                 and
                 endeavour
                 ,
                 apply
                 themselves
                 to
                 the
                 suppressing
                 and
                 disbelief
                 of
                 these
                 notions
                 ,
                 so
                 wholly
                 stifle
                 them
                 ,
                 but
                 that
                 they
                 will
                 be
                 continually
                 rising
                 up
                 in
                 their
                 minds
                 and
                 pursuing
                 of
                 them
                 .
              
               
                 Now
                 as
                 there
                 is
                 no
                 man
                 whatsoever
                 ,
                 that
                 
                 is
                 wholly
                 freed
                 from
                 these
                 fears
                 ,
                 of
                 future
                 misery
                 after
                 death
                 ;
                 so
                 there
                 is
                 no
                 Creature
                 below
                 Man
                 ,
                 that
                 hath
                 any
                 fears
                 of
                 this
                 kind
                 .
                 And
                 if
                 there
                 be
                 no
                 real
                 ground
                 for
                 this
                 ,
                 then
                 must
                 it
                 follow
                 ,
                 That
                 he
                 who
                 framed
                 all
                 his
                 other
                 Works
                 with
                 such
                 an
                 excellent
                 congruity
                 ,
                 did
                 yet
                 so
                 contrive
                 the
                 nature
                 of
                 Man
                 ,
                 the
                 most
                 noble
                 amongst
                 them
                 ,
                 as
                 to
                 prove
                 a
                 needless
                 torment
                 and
                 burden
                 to
                 it self
                 .
              
               
                 If
                 it
                 be
                 said
                 ,
                 That
                 these
                 notions
                 may
                 proceed
                 from
                 such
                 principles
                 as
                 men
                 have
                 derived
                 from
                 Institution
                 and
                 the
                 teaching
                 of
                 others
                 ,
                 but
                 that
                 they
                 do
                 not
                 imply
                 a
                 necessity
                 of
                 any
                 such
                 natural
                 impressions
                 .
              
               
                 To
                 this
                 it
                 may
                 be
                 answered
                 ,
                 That
                 it
                 is
                 sufficient
                 to
                 denominate
                 them
                 Natural
                 notions
                 ,
                 if
                 they
                 have
                 such
                 a
                 suitableness
                 to
                 the
                 minds
                 of
                 men
                 ,
                 as
                 makes
                 them
                 to
                 be
                 generally
                 owned
                 by
                 all
                 those
                 who
                 apply
                 their
                 thoughts
                 to
                 the
                 consideration
                 of
                 them
                 :
                 And
                 that
                 they
                 have
                 such
                 a
                 natural
                 suitableness
                 ,
                 may
                 appear
                 ,
                 because
                 Institution
                 cannot
                 so
                 easily
                 eradicate
                 these
                 notions
                 ,
                 as
                 it
                 can
                 fix
                 them
                 .
                 Now
                 if
                 the
                 meer
                 teaching
                 of
                 others
                 were
                 it self
                 sufficient
                 to
                 impress
                 these
                 notions
                 ,
                 without
                 any
                 such
                 peculiar
                 congruity
                 in
                 the
                 things
                 themselves
                 ,
                 it
                 would
                 be
                 as
                 sufficient
                 to
                 deface
                 
                 them
                 again
                 :
                 Especially
                 considering
                 the
                 advantage
                 on
                 this
                 side
                 ,
                 from
                 that
                 natural
                 repugnancy
                 which
                 we
                 have
                 to
                 any
                 thing
                 which
                 brings
                 disquiet
                 to
                 our
                 minds
                 .
                 And
                 nothing
                 is
                 more
                 troublesome
                 in
                 this
                 kind
                 ,
                 than
                 the
                 fear
                 which
                 follows
                 upon
                 guilt
                 .
              
               
                 But
                 now
                 ,
                 though
                 there
                 have
                 been
                 several
                 men
                 of
                 no
                 mean
                 abilities
                 ,
                 in
                 several
                 Ages
                 ,
                 who
                 have
                 made
                 it
                 their
                 business
                 to
                 root
                 out
                 of
                 the
                 minds
                 of
                 men
                 all
                 such
                 troublesome
                 notions
                 about
                 a
                 future
                 state
                 ,
                 endeavouring
                 to
                 perswade
                 themselves
                 and
                 others
                 ,
                 That
                 as
                 there
                 was
                 a
                 time
                 before
                 they
                 were
                 born
                 into
                 the
                 world
                 ,
                 when
                 they
                 were
                 not
                 ;
                 so
                 at
                 their
                 dying
                 or
                 going
                 out
                 of
                 it
                 ,
                 they
                 shall
                 exist
                 no
                 more
                 .
                 And
                 yet
                 ,
                 though
                 it
                 be
                 their
                 interest
                 to
                 believe
                 this
                 ,
                 though
                 they
                 make
                 it
                 their
                 study
                 and
                 business
                 to
                 perswade
                 themselves
                 and
                 others
                 of
                 it
                 ;
                 it
                 may
                 reasonably
                 be
                 doubted
                 ,
                 whether
                 ever
                 yet
                 there
                 hath
                 been
                 so
                 much
                 as
                 one
                 person
                 ,
                 that
                 hath
                 hereby
                 become
                 absolutely
                 free
                 from
                 these
                 fears
                 :
                 But
                 for
                 the
                 most
                 part
                 ,
                 those
                 who
                 would
                 have
                 them
                 esteemed
                 vain
                 and
                 imaginary
                 ,
                 without
                 any
                 foundation
                 in
                 nature
                 ,
                 these
                 are
                 the
                 persons
                 who
                 are
                 most
                 assaulted
                 with
                 them
                 .
                 
                   
                     Hi
                     sunt
                     qui
                     trepidant
                     ,
                     &
                     ad
                     omnia
                     fulgura
                     pallent
                     .
                  
                
              
               
               
                 So
                 powerful
                 and
                 unconquerable
                 are
                 these
                 impressions
                 ,
                 and
                 therefore
                 Natural
                 .
              
               
                 2.
                 
                 The
                 second
                 Reason
                 I
                 proposed
                 to
                 speak
                 to
                 ,
                 was
                 from
                 the
                 necessity
                 of
                 this
                 Principle
                 ,
                 to
                 the
                 right
                 government
                 of
                 mens
                 lives
                 and
                 actions
                 in
                 this
                 world
                 ,
                 and
                 the
                 preserving
                 of
                 society
                 amongst
                 them
                 .
              
               
                 Nothing
                 can
                 be
                 more
                 evident
                 ,
                 than
                 that
                 humane
                 Nature
                 is
                 so
                 framed
                 ,
                 as
                 not
                 to
                 be
                 regulated
                 and
                 kept
                 within
                 due
                 bounds
                 ,
                 without
                 Laws
                 ;
                 and
                 Laws
                 must
                 be
                 insignificant
                 ,
                 without
                 the
                 sanction
                 of
                 Rewards
                 and
                 Punishments
                 ,
                 whereby
                 men
                 may
                 be
                 induced
                 to
                 the
                 observance
                 of
                 them
                 :
                 Now
                 the
                 temporal
                 Rewards
                 and
                 Punishments
                 of
                 this
                 life
                 ,
                 cannot
                 be
                 sufficient
                 to
                 this
                 end
                 ;
                 and
                 therefore
                 there
                 is
                 a
                 necessity
                 ,
                 that
                 there
                 should
                 be
                 another
                 future
                 state
                 of
                 happiness
                 and
                 misery
                 .
              
               
                 All
                 the
                 Rewards
                 and
                 Punishments
                 of
                 this
                 life
                 are
                 to
                 be
                 expected
                 ,
                 either
                 from
                 the
                 Civil
                 Magistrate
                 ,
                 who
                 by
                 virtue
                 of
                 his
                 Place
                 and
                 Calling
                 is
                 obliged
                 to
                 the
                 duty
                 of
                 distributive
                 Justice
                 :
                 Or
                 else
                 from
                 Divine
                 Providence
                 ,
                 according
                 to
                 that
                 most
                 usual
                 course
                 which
                 we
                 find
                 by
                 experience
                 to
                 be
                 observed
                 by
                 him
                 ,
                 in
                 his
                 dispensation
                 of
                 these
                 temporal
                 things
                 .
                 Now
                 neither
                 
                 of
                 these
                 can
                 afford
                 sufficient
                 motives
                 ,
                 for
                 the
                 government
                 of
                 mens
                 lives
                 and
                 actions
                 .
              
               
                 1.
                 
                 Not
                 all
                 that
                 may
                 be
                 expected
                 from
                 the
                 Civil
                 Magistrates
                 ,
                 because
                 there
                 may
                 be
                 many
                 good
                 and
                 evil
                 actions
                 which
                 they
                 cannot
                 take
                 notice
                 of
                 ;
                 and
                 they
                 can
                 reward
                 and
                 punish
                 only
                 such
                 things
                 ,
                 as
                 come
                 under
                 their
                 cognizance
                 .
                 And
                 if
                 this
                 were
                 the
                 only
                 restraint
                 upon
                 men
                 ,
                 it
                 could
                 be
                 no
                 hinderance
                 from
                 any
                 such
                 mischiefs
                 or
                 villanies
                 which
                 men
                 had
                 the
                 opportunity
                 of
                 committing
                 secretly
                 .
                 Nor
                 would
                 it
                 extend
                 to
                 those
                 ,
                 who
                 had
                 power
                 and
                 strength
                 enough
                 to
                 defend
                 themselves
                 from
                 the
                 Law
                 ,
                 and
                 escape
                 the
                 penalty
                 of
                 it
                 ,
                 but
                 that
                 such
                 might
                 without
                 any
                 kind
                 of
                 check
                 or
                 fear
                 follow
                 the
                 inclinations
                 of
                 their
                 own
                 appetites
                 :
                 Nor
                 would
                 it
                 afford
                 any
                 remedy
                 in
                 the
                 case
                 of
                 such
                 wicked
                 Magistrates
                 as
                 should
                 invert
                 the
                 order
                 of
                 their
                 institution
                 ,
                 proving
                 terrors
                 to
                 well-doers
                 ,
                 and
                 encouragers
                 to
                 those
                 that
                 do
                 ill
                 .
              
               
                 2.
                 
                 Not
                 all
                 that
                 may
                 be
                 expected
                 from
                 common
                 Providence
                 :
                 For
                 though
                 it
                 should
                 be
                 granted
                 ,
                 that
                 according
                 to
                 the
                 most
                 usual
                 and
                 general
                 course
                 of
                 things
                 ,
                 both
                 virtuous
                 and
                 vicious
                 actions
                 are
                 rewarded
                 and
                 punished
                 in
                 this
                 life
                 ;
                 yet
                 there
                 may
                 be
                 many
                 particular
                 cases
                 ,
                 which
                 this
                 
                 motive
                 would
                 not
                 reach
                 unto
                 ;
                 namely
                 ,
                 all
                 such
                 cases
                 where
                 a
                 mans
                 Reason
                 shall
                 inform
                 him
                 ,
                 that
                 there
                 is
                 far
                 greater
                 probability
                 of
                 safety
                 and
                 advantage
                 by
                 committing
                 a
                 sin
                 ,
                 than
                 can
                 be
                 reasonably
                 expected
                 (
                 according
                 to
                 his
                 experience
                 of
                 the
                 usual
                 course
                 of
                 things
                 in
                 the
                 world
                 )
                 by
                 doing
                 his
                 duty
                 .
                 Suppose
                 the
                 case
                 of
                 the
                 
                   three
                   Children
                
                 ,
                 or
                 of
                 any
                 other
                 called
                 to
                 Martyrdom
                 ,
                 who
                 may
                 be
                 threatned
                 with
                 torments
                 and
                 death
                 ,
                 unless
                 they
                 will
                 blaspheme
                 God
                 and
                 renounce
                 their
                 Religion
                 ;
                 if
                 it
                 appear
                 to
                 them
                 very
                 probable
                 (
                 suppose
                 a
                 hundred
                 to
                 one
                 )
                 ,
                 that
                 upon
                 their
                 refusal
                 ,
                 their
                 persecutors
                 will
                 really
                 execute
                 what
                 they
                 threaten
                 :
                 And
                 if
                 on
                 the
                 other
                 side
                 ,
                 it
                 prove
                 very
                 improbable
                 (
                 suppose
                 ten
                 thousand
                 to
                 one
                 )
                 that
                 they
                 shall
                 be
                 delivered
                 by
                 a
                 Miracle
                 :
                 In
                 such
                 cases
                 ,
                 it
                 is
                 not
                 to
                 be
                 expected
                 ,
                 that
                 the
                 consideration
                 of
                 the
                 ordinary
                 course
                 of
                 Providence
                 in
                 the
                 dispensation
                 of
                 Rewards
                 and
                 Punishments
                 ,
                 should
                 be
                 sufficient
                 to
                 restrain
                 a
                 man
                 from
                 any
                 kind
                 of
                 Blasphemy
                 or
                 Villany
                 whatsoever
                 .
              
               
                 But
                 the
                 thing
                 I
                 am
                 speaking
                 to
                 ,
                 will
                 more
                 fully
                 appear
                 ,
                 by
                 consideration
                 of
                 those
                 horrid
                 mischiefs
                 of
                 all
                 kinds
                 ,
                 that
                 would
                 most
                 naturally
                 follow
                 from
                 the
                 denial
                 of
                 this
                 Doctrine
                 .
              
               
               
                 If
                 there
                 be
                 no
                 such
                 thing
                 to
                 be
                 expected
                 as
                 happiness
                 or
                 misery
                 hereafter
                 ,
                 why
                 then
                 the
                 only
                 business
                 that
                 men
                 are
                 to
                 take
                 care
                 of
                 ,
                 is
                 their
                 present
                 well-being
                 in
                 this
                 World.
                 There
                 being
                 nothing
                 to
                 be
                 counted
                 either
                 good
                 or
                 bad
                 ,
                 but
                 in
                 order
                 to
                 these
                 :
                 Those
                 things
                 which
                 we
                 conceive
                 to
                 be
                 conducible
                 to
                 it
                 ,
                 being
                 the
                 only
                 duties
                 ;
                 and
                 all
                 other
                 things
                 that
                 are
                 cross
                 to
                 it
                 ,
                 being
                 the
                 only
                 sins
                 .
                 And
                 therefore
                 whatever
                 a
                 man's
                 appetite
                 shall
                 incline
                 him
                 to
                 ,
                 he
                 ought
                 not
                 to
                 deny
                 himself
                 in
                 it
                 (
                 be
                 the
                 thing
                 what
                 it
                 will
                 )
                 so
                 he
                 can
                 have
                 it
                 ,
                 or
                 do
                 it
                 ,
                 without
                 probable
                 danger
                 .
              
               
                 Suppose
                 it
                 be
                 matter
                 of
                 gain
                 or
                 prosit
                 he
                 is
                 disposed
                 to
                 ;
                 if
                 he
                 can
                 cheat
                 or
                 steal
                 securely
                 ,
                 this
                 will
                 be
                 so
                 far
                 from
                 being
                 a
                 fault
                 ,
                 that
                 it
                 is
                 plainly
                 his
                 duty
                 ,
                 that
                 is
                 ,
                 reasonable
                 for
                 him
                 to
                 do
                 .
                 Because
                 it
                 is
                 a
                 proper
                 means
                 to
                 promote
                 his
                 chief
                 end
                 .
              
               
                 And
                 so
                 for
                 other
                 cases
                 of
                 
                   anger
                   ,
                   hatred
                   ,
                   revenge
                   ,
                   &c.
                   
                
                 According
                 to
                 this
                 principle
                 a
                 man
                 must
                 take
                 the
                 first
                 opportunity
                 of
                 satisfying
                 these
                 passions
                 ,
                 by
                 doing
                 any
                 kind
                 of
                 mischief
                 to
                 the
                 person
                 he
                 is
                 offended
                 with
                 ;
                 whether
                 by
                 false
                 accusation
                 and
                 perjury
                 ,
                 or
                 (
                 if
                 need
                 be
                 )
                 by
                 poysoning
                 or
                 stabbing
                 of
                 him
                 ;
                 provided
                 he
                 can
                 do
                 these
                 things
                 so
                 ,
                 as
                 to
                 escape
                 the
                 suspition
                 of
                 others
                 ,
                 and
                 humane
                 penalties
                 .
              
               
               
                 Now
                 let
                 any
                 man
                 judg
                 ,
                 what
                 Bears
                 ,
                 and
                 Wolves
                 ,
                 and
                 Devils
                 ,
                 men
                 would
                 prove
                 to
                 one
                 another
                 ,
                 if
                 every
                 thing
                 should
                 be
                 not
                 only
                 lawful
                 ,
                 but
                 a
                 duty
                 ,
                 whereby
                 they
                 might
                 gratifie
                 their
                 impetuous
                 lusts
                 ;
                 if
                 they
                 might
                 either
                 perjure
                 themselves
                 ,
                 or
                 steal
                 ,
                 or
                 murder
                 ,
                 as
                 often
                 as
                 they
                 could
                 do
                 it
                 safely
                 ,
                 and
                 get
                 any
                 advantage
                 by
                 it
                 .
              
               
                 But
                 these
                 things
                 are
                 so
                 very
                 obvious
                 and
                 undeniable
                 ,
                 that
                 the
                 most
                 prophane
                 Atheistical
                 persons
                 do
                 own
                 the
                 truth
                 of
                 them
                 .
                 And
                 upon
                 this
                 they
                 are
                 willing
                 to
                 acknowledg
                 ,
                 That
                 Religion
                 and
                 the
                 belief
                 of
                 another
                 life
                 ,
                 is
                 a
                 very
                 politick
                 invention
                 ,
                 and
                 needful
                 for
                 the
                 well-governing
                 of
                 the
                 world
                 ,
                 and
                 for
                 the
                 keeping
                 of
                 men
                 in
                 awe
                 ,
                 from
                 the
                 doing
                 any
                 secret
                 mischiefs
                 .
                 Which
                 (
                 by
                 the
                 way
                 )
                 is
                 a
                 concession
                 of
                 no
                 small
                 advantage
                 to
                 the
                 honour
                 of
                 Religion
                 ,
                 considering
                 that
                 it
                 proceeds
                 from
                 the
                 greatest
                 professed
                 enemies
                 to
                 it
                 .
                 Whereby
                 they
                 grant
                 ,
                 that
                 it
                 is
                 fit
                 these
                 things
                 should
                 be
                 true
                 ,
                 if
                 they
                 are
                 not
                 ;
                 or
                 at
                 least
                 ,
                 that
                 it
                 is
                 fit
                 that
                 the
                 generality
                 of
                 men
                 should
                 believe
                 them
                 to
                 be
                 true
                 .
                 And
                 though
                 themselves
                 pretend
                 to
                 believe
                 otherwise
                 ,
                 yet
                 are
                 they
                 not
                 so
                 far
                 out
                 of
                 their
                 wits
                 ,
                 as
                 to
                 be
                 willing
                 that
                 those
                 with
                 whom
                 they
                 converse
                 ,
                 their
                 
                 Wives
                 ,
                 and
                 Children
                 ,
                 and
                 Servants
                 ,
                 should
                 be
                 of
                 the
                 same
                 opinion
                 with
                 them
                 ;
                 because
                 then
                 they
                 could
                 have
                 no
                 reason
                 to
                 expect
                 any
                 safety
                 amongst
                 them
                 .
                 What
                 security
                 could
                 any
                 man
                 have
                 of
                 his
                 Estate
                 ,
                 or
                 Honour
                 ,
                 or
                 Life
                 ,
                 if
                 such
                 with
                 whom
                 he
                 is
                 most
                 familiar
                 and
                 intimate
                 ,
                 might
                 think
                 themselves
                 at
                 liberty
                 to
                 do
                 all
                 the
                 secret
                 mischiefs
                 to
                 them
                 which
                 they
                 had
                 the
                 opportunity
                 to
                 commit
                 ?
              
               
                 But
                 there
                 is
                 one
                 thing
                 more
                 ,
                 which
                 those
                 who
                 profess
                 to
                 disbelieve
                 this
                 principle
                 ,
                 should
                 do
                 well
                 to
                 consider
                 ;
                 and
                 that
                 is
                 this
                 ,
                 That
                 there
                 is
                 no
                 imaginable
                 reason
                 ,
                 why
                 (
                 amongst
                 those
                 that
                 know
                 them
                 )
                 they
                 should
                 pretend
                 to
                 any
                 kind
                 of
                 honesty
                 or
                 conscience
                 ,
                 because
                 they
                 are
                 wholly
                 destitute
                 of
                 all
                 such
                 motives
                 as
                 may
                 be
                 sufficient
                 to
                 oblige
                 them
                 to
                 any
                 thing
                 of
                 this
                 nature
                 :
                 But
                 according
                 to
                 them
                 ,
                 that
                 which
                 is
                 called
                 Virtue
                 and
                 Religion
                 must
                 be
                 one
                 of
                 the
                 most
                 silly
                 and
                 useless
                 things
                 in
                 the
                 world
                 .
              
               
                 As
                 for
                 the
                 principle
                 of
                 Honour
                 ,
                 which
                 some
                 imagine
                 may
                 supply
                 the
                 room
                 of
                 Conscience
                 .
                 This
                 relates
                 only
                 to
                 external
                 reputation
                 ,
                 and
                 the
                 esteem
                 which
                 we
                 have
                 amongst
                 others
                 ;
                 and
                 therefore
                 can
                 be
                 of
                 no
                 influence
                 ,
                 to
                 restrain
                 men
                 from
                 doing
                 any
                 secret
                 mischief
                 .
              
               
               
                 From
                 what
                 hath
                 been
                 said
                 it
                 will
                 follow
                 ,
                 That
                 those
                 who
                 have
                 any
                 regard
                 to
                 their
                 own
                 safety
                 ,
                 ought
                 to
                 abandon
                 all
                 kind
                 of
                 society
                 with
                 such
                 pernicious
                 persons
                 ,
                 who
                 according
                 to
                 their
                 own
                 principles
                 ,
                 must
                 take
                 all
                 opportunities
                 of
                 doing
                 any
                 mischief
                 to
                 others
                 ,
                 which
                 they
                 are
                 able
                 to
                 effect
                 with
                 any
                 advantage
                 to
                 themselves
                 .
              
               
                 Now
                 if
                 this
                 be
                 so
                 (
                 as
                 I
                 have
                 proved
                 )
                 ,
                 that
                 the
                 nature
                 of
                 man
                 is
                 so
                 framed
                 ,
                 as
                 not
                 to
                 be
                 effectually
                 perswaded
                 and
                 wrought
                 upon
                 ,
                 without
                 the
                 consideration
                 of
                 such
                 a
                 future
                 state
                 ;
                 if
                 it
                 be
                 necessary
                 ,
                 to
                 add
                 everlasting
                 motives
                 ,
                 as
                 the
                 Sanctions
                 of
                 that
                 Law
                 ,
                 by
                 which
                 the
                 Humane
                 Nature
                 is
                 to
                 be
                 governed
                 ;
                 this
                 must
                 render
                 it
                 highly
                 credible
                 ,
                 that
                 there
                 is
                 such
                 a
                 state
                 ,
                 because
                 it
                 must
                 needs
                 be
                 very
                 unworthy
                 of
                 God
                 ,
                 to
                 conceive
                 of
                 him
                 ,
                 that
                 he
                 hath
                 contrived
                 the
                 nature
                 of
                 one
                 of
                 his
                 best
                 and
                 most
                 noble
                 Creatures
                 after
                 such
                 a
                 manner
                 ,
                 as
                 to
                 make
                 it
                 incapable
                 of
                 being
                 governed
                 without
                 falshood
                 and
                 deceit
                 .
                 The
                 necessity
                 of
                 this
                 principle
                 to
                 the
                 government
                 of
                 mens
                 lives
                 and
                 actions
                 ,
                 is
                 the
                 ground
                 of
                 that
                 saying
                 amongst
                 the
                 Rabbins
                 ,
                 That
                 Paradise
                 and
                 Hell
                 are
                 two
                 of
                 the
                 seven
                 Pillars
                 upon
                 which
                 God
                 is
                 said
                 to
                 have
                 founded
                 the
                 World.
                 As
                 if
                 it
                 
                 could
                 not
                 be
                 upheld
                 without
                 such
                 a
                 support
                 .
              
               
                 3.
                 
                 The
                 third
                 and
                 last
                 Argument
                 ,
                 I
                 proposed
                 to
                 speak
                 to
                 ,
                 was
                 from
                 the
                 necessity
                 of
                 this
                 principle
                 to
                 the
                 vindication
                 of
                 Divine
                 Providence
                 .
                 Nothing
                 is
                 more
                 universally
                 acknowledged
                 ,
                 than
                 that
                 God
                 is
                 Good
                 and
                 Just
                 ;
                 That
                 well-doing
                 shall
                 be
                 rewarded
                 ,
                 and
                 evil
                 actions
                 punished
                 by
                 him
                 .
                 And
                 yet
                 we
                 see
                 ,
                 that
                 his
                 dispensations
                 in
                 this
                 life
                 are
                 many
                 times
                 promiscuous
                 and
                 uncertain
                 ,
                 so
                 that
                 a
                 man
                 cannot
                 judg
                 
                   of
                   love
                   or
                   hatred
                   ,
                   by
                   all
                   that
                   is
                   before
                   him
                   .
                
                 The
                 worst
                 of
                 men
                 are
                 sometimes
                 in
                 the
                 best
                 condition
                 ,
                 
                   If
                   in
                   this
                   life
                   only
                   we
                   had
                   hope
                   ,
                   we
                   should
                   be
                   of
                   all
                   men
                
                 
                 
                   most
                   miserable
                
                 ,
                 saith
                 the
                 Apostle
                 ,
                 speaking
                 concerning
                 those
                 primitive
                 times
                 of
                 persecution
                 ,
                 when
                 the
                 better
                 any
                 man
                 was
                 ,
                 the
                 more
                 was
                 he
                 exposed
                 to
                 suffering
                 .
                 Nor
                 is
                 it
                 thus
                 only
                 in
                 the
                 case
                 of
                 particular
                 persons
                 ,
                 or
                 in
                 the
                 success
                 of
                 private
                 differences
                 betwixt
                 men
                 and
                 men
                 ;
                 but
                 likewise
                 for
                 some
                 of
                 those
                 decisions
                 that
                 are
                 made
                 by
                 the
                 Sword
                 ,
                 in
                 the
                 publick
                 contests
                 of
                 Princes
                 and
                 Nations
                 ;
                 these
                 may
                 sometimes
                 be
                 so
                 stated
                 ,
                 as
                 to
                 the
                 event
                 of
                 them
                 ,
                 as
                 may
                 in
                 the
                 judgment
                 of
                 wise
                 and
                 good
                 men
                 seem
                 unequal
                 ,
                 and
                 
                 not
                 according
                 to
                 justice
                 and
                 the
                 right
                 of
                 the
                 cause
                 .
              
               
                 Now
                 the
                 greater
                 uncertainty
                 there
                 is
                 as
                 to
                 the
                 present
                 affairs
                 of
                 this
                 world
                 ,
                 by
                 so
                 much
                 greater
                 is
                 the
                 certainty
                 of
                 a
                 future
                 Judgment
                 .
                 It
                 is
                 true
                 indeed
                 ,
                 that
                 virtue
                 may
                 be
                 said
                 to
                 be
                 a
                 reward
                 to
                 it self
                 ,
                 and
                 vice
                 a
                 punishment
                 ;
                 in
                 regard
                 of
                 that
                 satisfaction
                 ,
                 or
                 that
                 regret
                 of
                 mind
                 which
                 doth
                 accompany
                 such
                 things
                 .
                 But
                 these
                 are
                 not
                 such
                 kind
                 of
                 rewards
                 and
                 punishments
                 ,
                 as
                 Lawgivers
                 are
                 to
                 take
                 care
                 of
                 ;
                 by
                 which
                 they
                 are
                 to
                 excite
                 those
                 under
                 the
                 government
                 ,
                 to
                 overcome
                 the
                 labours
                 and
                 difficulties
                 that
                 they
                 may
                 sometimes
                 meet
                 with
                 in
                 doing
                 their
                 duty
                 ,
                 and
                 to
                 restrain
                 others
                 from
                 wicked
                 actions
                 .
              
               
                 It
                 would
                 seem
                 a
                 wild
                 extravagant
                 Law
                 ,
                 which
                 should
                 propose
                 by
                 way
                 of
                 Reward
                 ,
                 that
                 those
                 who
                 had
                 upon
                 account
                 of
                 Religion
                 or
                 Virtue
                 ,
                 undergone
                 any
                 great
                 dangers
                 and
                 troubles
                 ,
                 should
                 for
                 their
                 reward
                 be
                 put
                 again
                 to
                 undergo
                 more
                 and
                 greater
                 .
                 That
                 they
                 who
                 had
                 been
                 guilty
                 of
                 Robbery
                 ,
                 should
                 by
                 way
                 of
                 punishment
                 be
                 obliged
                 to
                 commit
                 Murder
                 .
              
               
                 Besides
                 those
                 Moral
                 advantages
                 or
                 mischiefs
                 ,
                 which
                 are
                 properly
                 the
                 effects
                 of
                 Virtue
                 and
                 Vice
                 ;
                 there
                 is
                 likewise
                 some
                 
                 Physical
                 Good
                 or
                 Evil
                 ,
                 that
                 may
                 be
                 expected
                 as
                 the
                 reward
                 and
                 punishment
                 of
                 them
                 .
              
               
                 Would
                 it
                 become
                 a
                 just
                 Governour
                 ,
                 to
                 permit
                 his
                 rebellious
                 Subjects
                 ,
                 those
                 who
                 contemn
                 his
                 Laws
                 ,
                 to
                 persecute
                 such
                 as
                 were
                 obedient
                 to
                 him
                 ,
                 with
                 all
                 kind
                 of
                 scorn
                 and
                 violence
                 ,
                 stripes
                 ,
                 imprisonment
                 ,
                 torments
                 ,
                 and
                 death
                 it self
                 ;
                 and
                 that
                 for
                 this
                 very
                 reason
                 ,
                 because
                 they
                 were
                 willing
                 to
                 do
                 their
                 duties
                 ,
                 and
                 to
                 observe
                 the
                 Laws
                 ?
                 Would
                 it
                 be
                 a
                 reasonable
                 excuse
                 for
                 such
                 a
                 Ruler
                 to
                 say
                 ,
                 That
                 one
                 of
                 these
                 had
                 received
                 sufficient
                 ,
                 punishment
                 in
                 the
                 very
                 commission
                 of
                 such
                 crimes
                 ;
                 and
                 that
                 the
                 other
                 had
                 a
                 sufficient
                 reward
                 ,
                 both
                 in
                 the
                 doing
                 of
                 his
                 duty
                 ,
                 and
                 in
                 his
                 suffering
                 for
                 it
                 ?
                 What
                 could
                 be
                 more
                 inconsistent
                 with
                 the
                 rules
                 of
                 Justice
                 ,
                 and
                 the
                 wise
                 ends
                 of
                 Government
                 ?
              
               
                 What
                 could
                 be
                 a
                 greater
                 disparagement
                 to
                 Divine
                 Providence
                 ,
                 than
                 to
                 permit
                 the
                 calamities
                 and
                 sufferings
                 which
                 good
                 men
                 undergo
                 in
                 this
                 world
                 ,
                 many
                 times
                 upon
                 the
                 account
                 of
                 Religion
                 ,
                 to
                 pass
                 unrewarded
                 ;
                 and
                 the
                 many
                 mischiefs
                 and
                 prophanations
                 ,
                 which
                 wicked
                 men
                 take
                 the
                 advantage
                 of
                 committing
                 by
                 their
                 greatness
                 and
                 prosperity
                 
                 in
                 this
                 world
                 ,
                 to
                 go
                 unpunished
                 ?
              
               
                 What
                 great
                 glory
                 would
                 it
                 be
                 ,
                 to
                 preside
                 over
                 this
                 material
                 World
                 ,
                 Stars
                 and
                 Meteors
                 ,
                 Sea
                 and
                 Land
                 ,
                 Plants
                 and
                 Beasts
                 ,
                 to
                 put
                 these
                 things
                 into
                 such
                 a
                 regular
                 course
                 as
                 may
                 be
                 suitable
                 to
                 their
                 natures
                 ,
                 and
                 the
                 operations
                 for
                 which
                 they
                 are
                 designed
                 ;
                 and
                 in
                 the
                 mean
                 space
                 to
                 have
                 no
                 proportionable
                 regard
                 ,
                 either
                 for
                 those
                 that
                 reverence
                 the
                 Deity
                 ,
                 or
                 those
                 who
                 contemn
                 him
                 ?
              
               
                 'T
                 is
                 very
                 well
                 said
                 to
                 this
                 purpose
                 by
                 a
                 late
                 Author
                 ,
                 That
                 not
                 to
                 conduct
                 the
                 course
                 
                 of
                 Nature
                 in
                 a
                 due
                 manner
                 ,
                 might
                 speak
                 some
                 defect
                 of
                 Wisdom
                 in
                 God
                 ;
                 but
                 not
                 to
                 compensate
                 Virtue
                 and
                 Vice
                 ,
                 besides
                 the
                 defect
                 of
                 Wisdom
                 in
                 not
                 adjusting
                 things
                 suitably
                 to
                 their
                 qualifications
                 ,
                 but
                 crosly
                 coupling
                 Prosperity
                 with
                 Vice
                 ,
                 and
                 Misery
                 with
                 Virtue
                 ,
                 would
                 argue
                 too
                 great
                 a
                 defect
                 of
                 Goodness
                 and
                 of
                 Justice
                 .
                 And
                 perhaps
                 it
                 would
                 not
                 be
                 less
                 expedient
                 (
                 saith
                 he
                 )
                 with
                 Epicurus
                 ,
                 to
                 deny
                 all
                 Providence
                 ,
                 than
                 to
                 ascribe
                 to
                 it
                 such
                 defects
                 :
                 It
                 being
                 less
                 unworthy
                 of
                 the
                 Divine
                 Nature
                 ,
                 to
                 neglect
                 the
                 Universe
                 altogether
                 ,
                 than
                 to
                 administer
                 humane
                 affairs
                 with
                 so
                 much
                 injustice
                 and
                 irregularity
                 .
              
               
               
                 And
                 therefore
                 't
                 is
                 necessary
                 for
                 the
                 vindication
                 of
                 Divine
                 Providence
                 ,
                 that
                 there
                 should
                 be
                 a
                 future
                 state
                 ,
                 and
                 Day
                 of
                 Accounts
                 ,
                 wherein
                 every
                 man
                 shall
                 be
                 forced
                 to
                 acknowledg
                 ,
                 that
                 
                   verily
                   there
                   is
                   a
                   reward
                   for
                   the
                   righteous
                   ,
                   doubtless
                
                 
                 
                   there
                   is
                   a
                   God
                   that
                   judgeth
                   the
                   earth
                   .
                
              
            
             
               
               
                 CHAP.
                 XII
                 .
              
               
                 
                   
                     Concerning
                     the
                     Duties
                     of
                     Religion
                     naturally
                     flowing
                     from
                     the
                     consideration
                     of
                     the
                     Divine
                     Nature
                     and
                     Perfections
                     :
                     And
                     first
                     ,
                     of
                  
                   Adoration
                   and
                   Worship
                   .
                
              
               
                 HAving
                 dispatched
                 the
                 two
                 first
                 things
                 I
                 proposed
                 as
                 the
                 principal
                 Ingredients
                 to
                 a
                 state
                 of
                 Religion
                 ,
                 namely
                 ,
                 1.
                 
                 A
                 belief
                 and
                 an
                 acknowledgment
                 of
                 the
                 Divine
                 Nature
                 and
                 Existence
                 .
                 2.
                 
                 Due
                 apprehensions
                 of
                 his
                 Excellencies
                 and
                 Perfections
                 .
                 I
                 proceed
                 now
                 to
                 the
                 third
                 ,
                 namely
                 ,
                 Suitable
                 affections
                 and
                 demeanour
                 towards
                 him
                 .
                 Which
                 must
                 naturally
                 follow
                 from
                 the
                 former
                 .
                 The
                 serious
                 belief
                 and
                 consideration
                 of
                 those
                 incomparable
                 Excellencies
                 which
                 there
                 are
                 in
                 the
                 Divine
                 Nature
                 ,
                 ought
                 not
                 to
                 be
                 terminated
                 in
                 meer
                 speculation
                 ,
                 but
                 must
                 derive
                 an
                 influence
                 upon
                 the
                 heart
                 and
                 affections
                 ;
                 it
                 being
                 natural
                 for
                 men
                 to
                 proportion
                 their
                 esteem
                 of
                 things
                 ,
                 according
                 to
                 that
                 worth
                 and
                 dignity
                 which
                 they
                 apprehend
                 
                 to
                 be
                 in
                 them
                 .
                 And
                 therefore
                 that
                 Being
                 which
                 hath
                 in
                 it
                 all
                 possible
                 Perfections
                 ,
                 may
                 justly
                 challenge
                 all
                 possible
                 esteem
                 and
                 veneration
                 ,
                 as
                 due
                 to
                 it
                 .
              
               
                 In
                 the
                 enumerating
                 of
                 those
                 several
                 affections
                 and
                 duties
                 ,
                 I
                 shall
                 observe
                 the
                 same
                 method
                 which
                 I
                 have
                 formerly
                 used
                 in
                 reckoning
                 up
                 the
                 Attributes
                 themselves
                 .
              
               
                 1.
                 
                 Gods
                 incommunicable
                 Excellencies
                 should
                 dispose
                 our
                 minds
                 to
                 Adoration
                 and
                 Worship
                 .
              
               
                 2.
                 
                 The
                 communicable
                 Attributes
                 ,
                 which
                 belong
                 to
                 the
                 Divine
              
               
                 1.
                 
                 Understanding
                 ,
                 namely
                 ,
                 his
                 infinite
                 Knowledg
                 and
                 Wisdom
                 ,
                 and
                 his
                 particular
                 Providence
                 ,
                 should
                 work
                 in
                 us
                 ,
                 
                   Faith
                   ,
                   Affiance
                   ,
                   Hope
                   ,
                   Confidence
                   .
                
              
               
                 2.
                 
                 Will
                 ,
                 namely
                 ,
                 his
                 
                   Goodness
                   ,
                   Justice
                   ,
                   Faithfulness
                
                 ,
                 are
                 naturally
                 apt
                 to
                 excite
                 in
                 us
                 ,
                 
                   Love
                   ,
                   Desire
                   ,
                   Zeal
                
                 .
              
               
                 3.
                 
                 
                   Eaculties
                   of
                   Acting
                
                 ,
                 namely
                 ,
                 his
                 Power
                 ,
                 which
                 should
                 produce
                 in
                 us
                 Reverence
                 and
                 Fear
                 :
                 His
                 Dominion
                 over
                 us
                 ,
                 and
                 distributing
                 of
                 future
                 Rewards
                 and
                 Punishments
                 ,
                 which
                 calls
                 for
                 our
                 Obedience
                 ,
                 both
                 Active
                 and
                 Passive
                 .
              
               
                 Though
                 I
                 cannot
                 say
                 ,
                 that
                 each
                 of
                 these
                 Affections
                 and
                 Duties
                 are
                 so
                 to
                 be
                 restrained
                 
                 to
                 those
                 respective
                 Attributes
                 unto
                 which
                 I
                 have
                 ascribed
                 them
                 ,
                 but
                 that
                 the
                 consideration
                 of
                 any
                 of
                 the
                 rest
                 ,
                 may
                 have
                 a
                 proper
                 influence
                 to
                 dispose
                 men
                 to
                 any
                 ,
                 or
                 to
                 all
                 of
                 them
                 ;
                 yet
                 that
                 there
                 is
                 some
                 more
                 peculiar
                 reference
                 and
                 correspondence
                 betwixt
                 these
                 Attributes
                 and
                 these
                 Affections
                 and
                 Duties
                 ,
                 as
                 they
                 are
                 here
                 conjoined
                 ,
                 I
                 shall
                 endeavour
                 to
                 shew
                 in
                 treating
                 concerning
                 each
                 of
                 them
                 .
              
               
                 1.
                 
                 Those
                 incommunicable
                 and
                 superlative
                 Excellencies
                 of
                 the
                 Divine
                 Nature
                 ,
                 whereby
                 God
                 doth
                 infinitely
                 transcend
                 all
                 other
                 Beings
                 ,
                 are
                 naturally
                 apt
                 to
                 work
                 in
                 us
                 ,
                 a
                 high
                 esteem
                 and
                 admiration
                 of
                 him
                 ;
                 a
                 readiness
                 of
                 mind
                 ,
                 upon
                 all
                 occasions
                 ,
                 to
                 express
                 our
                 Adoration
                 and
                 Worship
                 towards
                 him
                 .
              
               
                 That
                 Worship
                 is
                 due
                 to
                 God
                 ,
                 hath
                 been
                 universally
                 acknowledged
                 ,
                 in
                 all
                 Ages
                 and
                 Nations
                 .
                 And
                 Aristotle
                 asserts
                 ,
                 that
                 whosoever
                 
                 doth
                 doubt
                 of
                 ,
                 or
                 deny
                 this
                 ,
                 ought
                 not
                 to
                 be
                 dealt
                 with
                 by
                 Arguments
                 ,
                 but
                 by
                 Punishments
                 .
              
               
                 That
                 it
                 is
                 the
                 Excellency
                 of
                 any
                 Being
                 which
                 is
                 the
                 proper
                 ground
                 of
                 the
                 worship
                 we
                 pay
                 to
                 it
                 ,
                 hath
                 been
                 generally
                 acknowledged
                 .
                 The
                 Philosophers
                 have
                 owned
                 this
                 .
                 So
                 
                   Tully
                   ,
                   Praestans
                   Deorum
                   natura
                
                 ,
                 
                 
                 &c.
                 
                 
                   The
                   nature
                   of
                   God
                   may
                   justly
                   challenge
                   the
                   worship
                   of
                   men
                   ,
                   because
                   of
                   its
                   superlative
                   Excellency
                   ,
                   Blessedness
                   ,
                   Eternity
                   .
                   For
                   whatsoever
                   excels
                   ,
                   hath
                   upon
                   that
                   account
                   a
                   veneration
                   due
                   to
                   it
                   .
                
                 So
                 
                   Seneca
                   ,
                   Deus
                   colitur
                   propter
                   Majestatem
                   eximiam
                   ,
                   singularemque
                   naturam
                   .
                
                 
                   God
                   is
                   therefore
                   worshipped
                   ,
                   because
                   of
                   his
                   excellent
                   Majesty
                   and
                   incomparable
                   Nature
                   .
                
                 And
                 to
                 this
                 the
                 Scripture
                 likewise
                 doth
                 attest
                 .
                 
                   All
                   nations
                
                 
                 
                   whom
                   thou
                   hast
                   made
                   ,
                   shall
                   come
                   and
                   worship
                   before
                   thee
                   ,
                   and
                   shall
                   glorifie
                   thy
                   name
                   ,
                   for
                   thou
                   art
                   great
                   ,
                   and
                   dost
                   wonderous
                   things
                   ,
                   thou
                   art
                   God
                   alone
                   .
                
                 And
                 again
                 ,
                 Psal.
                 95.
                 3
                 ,
                 having
                 said
                 ,
                 
                   For
                   the
                   Lord
                   is
                   a
                   great
                   God
                   ,
                   and
                   a
                   great
                   King
                   above
                   all
                   Gods
                   ,
                
                 it
                 is
                 presently
                 subjoined
                 ,
                 
                   O
                   come
                   let
                   us
                   worship
                   ,
                   and
                   fall
                   down
                   ,
                   and
                   kneel
                   before
                   the
                   Lord
                   our
                   Maker
                   .
                
                 And
                 yet
                 again
                 ,
                 Psal.
                 97.
                 7.
                 
                 
                   Worship
                   him
                   all
                   ye
                   gods
                
                 :
                 And
                 the
                 reason
                 is
                 given
                 presently
                 after
                 ,
                 
                   For
                   thou
                   Lord
                   art
                   high
                   above
                   all
                   the
                   earth
                   ,
                   thou
                   art
                   exalted
                   far
                   above
                   all
                   gods
                   .
                
              
               
                 By
                 Worship
                 ,
                 I
                 mean
                 in
                 the
                 general
                 ,
                 the
                 highest
                 esteem
                 and
                 admiration
                 of
                 him
                 in
                 our
                 minds
                 ,
                 whereby
                 we
                 do
                 continually
                 bow
                 down
                 our
                 souls
                 before
                 him
                 ,
                 in
                 the
                 acknowledgment
                 of
                 his
                 Excellencies
                 ;
                 depending
                 upon
                 him
                 ,
                 invoking
                 of
                 him
                 in
                 
                 our
                 necessities
                 ,
                 making
                 our
                 acknowledgments
                 to
                 him
                 ,
                 as
                 being
                 the
                 Author
                 of
                 all
                 the
                 mercies
                 we
                 enjoy
                 ;
                 together
                 with
                 such
                 external
                 services
                 ,
                 as
                 may
                 be
                 fit
                 to
                 testifie
                 unto
                 others
                 that
                 inward
                 veneration
                 which
                 we
                 have
                 for
                 him
                 ,
                 whether
                 by
                 the
                 humblest
                 gestures
                 ,
                 of
                 prostration
                 or
                 bowing
                 our selves
                 before
                 him
                 ,
                 kneeling
                 ,
                 lifting
                 up
                 our
                 hands
                 and
                 eyes
                 unto
                 him
                 ;
                 being
                 always
                 ready
                 to
                 
                   speak
                   good
                   of
                   his
                   Name
                   ,
                   to
                   make
                   his
                   praise
                   glorious
                   .
                
                 Which
                 must
                 be
                 accompanied
                 with
                 a
                 hearty
                 zeal
                 and
                 indignation
                 ,
                 against
                 all
                 such
                 things
                 as
                 reflect
                 dishonour
                 upon
                 him
                 .
              
               
                 Besides
                 this
                 general
                 habit
                 of
                 Worship
                 ,
                 with
                 which
                 our
                 minds
                 should
                 always
                 be
                 possessed
                 ,
                 there
                 are
                 likewise
                 some
                 particular
                 actions
                 and
                 services
                 ,
                 which
                 by
                 the
                 light
                 of
                 Nature
                 ,
                 and
                 the
                 consent
                 of
                 Nations
                 have
                 been
                 judged
                 proper
                 to
                 express
                 our
                 honouring
                 of
                 him
                 :
                 As
                 the
                 setting
                 apart
                 of
                 particular
                 Persons
                 ,
                 and
                 Places
                 ,
                 and
                 Times
                 ,
                 peculiarly
                 for
                 his
                 Worship
                 .
              
               
                 It
                 hath
                 been
                 the
                 general
                 practise
                 of
                 all
                 Nations
                 ,
                 to
                 have
                 amongst
                 them
                 a
                 distinct
                 calling
                 of
                 men
                 ,
                 set
                 apart
                 to
                 officiate
                 
                   in
                   Sacris
                
                 ,
                 to
                 assist
                 the
                 people
                 in
                 their
                 publick
                 Worship
                 ,
                 to
                 instruct
                 them
                 in
                 their
                 duties
                 ,
                 and
                 to
                 excite
                 them
                 to
                 the
                 performance
                 of
                 them
                 .
                 Which
                 being
                 a
                 work
                 of
                 so
                 publick
                 
                 usefulness
                 and
                 general
                 necessity
                 ,
                 common
                 reason
                 will
                 assure
                 us
                 ,
                 that
                 the
                 best
                 way
                 of
                 providing
                 for
                 it
                 ,
                 is
                 by
                 such
                 persons
                 as
                 are
                 bred
                 up
                 to
                 it
                 ,
                 and
                 set
                 apart
                 for
                 it
                 .
                 Such
                 men
                 are
                 like
                 to
                 have
                 the
                 greatest
                 skill
                 ,
                 who
                 have
                 made
                 it
                 their
                 business
                 and
                 their
                 greatest
                 care
                 ,
                 and
                 who
                 are
                 obliged
                 to
                 it
                 by
                 way
                 of
                 Office.
                 
              
               
                 It
                 is
                 natural
                 for
                 men
                 who
                 are
                 joined
                 together
                 in
                 
                   Civil
                   Societies
                
                 ,
                 to
                 join
                 likewise
                 in
                 
                   Religious
                   Worship
                
                 .
                 And
                 in
                 order
                 to
                 this
                 ,
                 't
                 is
                 necessary
                 that
                 there
                 should
                 be
                 publick
                 Places
                 ,
                 and
                 solemn
                 Times
                 set
                 apart
                 for
                 such
                 Assemblies
                 .
                 Which
                 hath
                 accordingly
                 been
                 the
                 practice
                 of
                 all
                 civilized
                 Nations
                 .
                 And
                 in
                 the
                 manner
                 of
                 performing
                 their
                 publick
                 Worship
                 ,
                 it
                 was
                 still
                 required
                 to
                 be
                 done
                 with
                 all
                 imaginable
                 submission
                 and
                 reverence
                 .
                 This
                 the
                 Stoick
                 commends
                 ,
                 and
                 cites
                 Aristotle
                 for
                 it
                 ;
                 Egregiè
                 
                 
                   Aristoteles
                   ait
                   ,
                   nunquam
                   nos
                   verecundiores
                   esse
                   debere
                   ,
                   quam
                   cum
                   de
                   Diis
                   agitur
                   ,
                
                 &c.
                 
                 
                   Men
                   are
                   never
                   more
                   concerned
                   to
                   be
                   humble
                   and
                   modest
                   ,
                   than
                   when
                   they
                   have
                   to
                   do
                   about
                   God.
                   We
                   should
                   enter
                   the
                   Temples
                   ,
                   with
                   an
                   humble
                   and
                   composed
                   demeanour
                   .
                   When
                   we
                   approach
                   to
                   sacrifice
                   ,
                   it
                   should
                   be
                   with
                   all
                   imaginable
                   expressions
                   of
                   reverence
                   and
                   modesty
                   ,
                   in
                   our
                   countenance
                   and
                   carriage
                   .
                
                 
                 As
                 for
                 the
                 chief
                 matter
                 and
                 substance
                 of
                 natural
                 Worship
                 ,
                 unto
                 which
                 the
                 light
                 of
                 Reason
                 will
                 direct
                 ,
                 I
                 know
                 no
                 other
                 ,
                 than
                 invoking
                 of
                 the
                 Deity
                 ,
                 returning
                 thanks
                 to
                 him
                 ,
                 and
                 inquiring
                 after
                 his
                 Will.
                 Those
                 things
                 which
                 are
                 superadded
                 to
                 these
                 ,
                 in
                 that
                 most
                 acceptable
                 way
                 of
                 Worship
                 revealed
                 in
                 the
                 Gospel
                 ,
                 are
                 not
                 proper
                 to
                 be
                 discoursed
                 of
                 here
                 ,
                 because
                 they
                 depend
                 meerly
                 upon
                 revelation
                 .
              
               
                 It
                 is
                 true
                 indeed
                 ,
                 that
                 all
                 Nations
                 pretending
                 to
                 any
                 Religion
                 ,
                 from
                 the
                 most
                 ancient
                 times
                 to
                 which
                 any
                 record
                 doth
                 extend
                 ,
                 have
                 agreed
                 in
                 the
                 way
                 of
                 worship
                 by
                 Sacrifice
                 .
                 And
                 from
                 this
                 
                   general
                   practise
                
                 ,
                 there
                 may
                 seem
                 to
                 be
                 some
                 ground
                 to
                 infer
                 ,
                 this
                 way
                 of
                 worship
                 to
                 have
                 been
                 directed
                 by
                 the
                 
                   light
                   of
                   Nature
                
                 .
                 But
                 when
                 't
                 is
                 well
                 considered
                 ,
                 what
                 little
                 ground
                 there
                 is
                 to
                 perswade
                 a
                 man
                 ,
                 left
                 to
                 his
                 own
                 free
                 reason
                 ,
                 that
                 God
                 should
                 be
                 pleased
                 with
                 the
                 killing
                 and
                 burning
                 of
                 Beasts
                 ,
                 or
                 with
                 the
                 destroying
                 of
                 such
                 things
                 by
                 Fire
                 of
                 which
                 better
                 use
                 might
                 be
                 made
                 ,
                 if
                 they
                 were
                 disposed
                 of
                 some
                 other
                 way
                 ;
                 I
                 say
                 ,
                 when
                 it
                 is
                 well
                 considered
                 ,
                 what
                 little
                 reason
                 there
                 is
                 to
                 induce
                 such
                 a
                 man
                 to
                 believe
                 ,
                 that
                 the
                 killing
                 or
                 burning
                 of
                 Beasts
                 or
                 Birds
                 ,
                 or
                 any
                 other
                 thing
                 useful
                 to
                 mankind
                 ,
                 should
                 of
                 it self
                 be
                 a
                 proper
                 
                 and
                 natural
                 means
                 to
                 testifie
                 our
                 subjection
                 to
                 God
                 ,
                 or
                 to
                 be
                 used
                 by
                 way
                 of
                 expiation
                 from
                 sin
                 ;
                 It
                 will
                 rather
                 appear
                 probable
                 ,
                 that
                 the
                 original
                 of
                 this
                 practice
                 was
                 from
                 Institution
                 ,
                 and
                 that
                 our
                 first
                 Parents
                 were
                 by
                 particular
                 revelation
                 instructed
                 in
                 this
                 way
                 of
                 worship
                 ,
                 from
                 whom
                 it
                 was
                 delivered
                 down
                 to
                 their
                 successive
                 Generations
                 by
                 verbal
                 Tradition
                 ;
                 and
                 by
                 this
                 means
                 was
                 continued
                 in
                 those
                 Families
                 ,
                 who
                 departed
                 from
                 the
                 Church
                 ,
                 and
                 proved
                 Heathen
                 in
                 the
                 first
                 Ages
                 of
                 the
                 world
                 ;
                 amongst
                 whom
                 this
                 Tradition
                 was
                 in
                 course
                 of
                 time
                 ,
                 for
                 want
                 of
                 care
                 and
                 frequent
                 renewals
                 ,
                 corrupted
                 with
                 many
                 humane
                 superinducements
                 ,
                 according
                 to
                 the
                 genius
                 or
                 interests
                 of
                 several
                 times
                 ,
                 or
                 Nations
                 .
              
               
                 As
                 for
                 the
                 Reasons
                 ,
                 why
                 God
                 was
                 pleased
                 to
                 institute
                 to
                 his
                 own
                 people
                 this
                 way
                 of
                 worship
                 ,
                 there
                 are
                 these
                 two
                 things
                 may
                 be
                 suggested
                 .
              
               
                 1.
                 
                 Sacrifices
                 had
                 a
                 typical
                 reference
                 unto
                 that
                 great
                 design
                 which
                 was
                 to
                 be
                 accomplished
                 in
                 the
                 
                   fulness
                   of
                   time
                
                 ,
                 by
                 the
                 Sacrifice
                 of
                 Christ
                 upon
                 the
                 Cross
                 ,
                 which
                 is
                 at
                 large
                 explained
                 and
                 applied
                 in
                 several
                 parts
                 of
                 the
                 
                   New
                   Testament
                
                 ,
                 particularly
                 in
                 the
                 Epistle
                 to
                 the
                 Hebrews
                 ,
                 from
                 whence
                 many
                 strong
                 arguments
                 may
                 now
                 
                 be
                 deduced
                 ,
                 for
                 confirmation
                 of
                 the
                 truth
                 of
                 the
                 Gospel
                 .
              
               
                 2.
                 
                 Because
                 this
                 way
                 of
                 worship
                 was
                 most
                 suitable
                 to
                 those
                 Ages
                 ;
                 the
                 Providence
                 of
                 God
                 having
                 purposely
                 adapted
                 his
                 own
                 institutions
                 of
                 worship
                 ,
                 unto
                 the
                 abilities
                 and
                 capacities
                 of
                 men
                 in
                 several
                 times
                 .
                 Discovering
                 himself
                 to
                 his
                 people
                 in
                 divers
                 
                 manners
                 ,
                 according
                 to
                 
                   sundry
                   times
                
                 .
                 And
                 therefore
                 in
                 those
                 first
                 and
                 ruder
                 Ages
                 of
                 the
                 world
                 ,
                 when
                 people
                 were
                 more
                 generally
                 immersed
                 in
                 sensible
                 things
                 ,
                 and
                 stood
                 in
                 need
                 of
                 somewhat
                 to
                 raise
                 and
                 fix
                 their
                 imaginations
                 ,
                 God
                 was
                 pleased
                 to
                 amuse
                 them
                 with
                 external
                 pomp
                 and
                 solemnities
                 ,
                 and
                 to
                 employ
                 that
                 time
                 of
                 their
                 nonage
                 ,
                 about
                 these
                 plainer
                 rudiments
                 or
                 
                   elements
                   of
                   the
                   world
                
                 .
                 But
                 when
                 they
                 
                 were
                 grown
                 up
                 from
                 this
                 nonage
                 ,
                 when
                 the
                 generality
                 of
                 men
                 became
                 more
                 notional
                 ,
                 better
                 able
                 to
                 consider
                 and
                 abstract
                 things
                 ;
                 when
                 by
                 the
                 spreading
                 of
                 the
                 Roman
                 Conquests
                 ,
                 which
                 extended
                 to
                 the
                 most
                 considerable
                 parts
                 of
                 the
                 world
                 ,
                 they
                 had
                 likewise
                 spread
                 their
                 Arts
                 and
                 Civilities
                 ,
                 reducing
                 the
                 Provinces
                 which
                 came
                 under
                 their
                 power
                 ,
                 from
                 that
                 savageness
                 and
                 barbarism
                 with
                 which
                 they
                 had
                 formerly
                 been
                 overspread
                 ,
                 to
                 the
                 love
                 and
                 
                 desire
                 of
                 all
                 peaceful
                 Arts
                 ,
                 and
                 the
                 study
                 of
                 all
                 useful
                 knowledg
                 ,
                 whereby
                 the
                 minds
                 of
                 men
                 were
                 rendered
                 more
                 rational
                 and
                 inquisitive
                 than
                 before
                 they
                 had
                 been
                 ,
                 and
                 consequently
                 better
                 prepared
                 for
                 the
                 reception
                 of
                 the
                 Christian
                 Religion
                 :
                 In
                 this
                 
                   fulness
                   of
                   time
                
                 (
                 as
                 the
                 Scripture
                 styles
                 it
                 )
                 did
                 the
                 Providence
                 of
                 God
                 think
                 fit
                 to
                 introduce
                 Christian
                 Religion
                 ,
                 a
                 more
                 rational
                 and
                 spiritual
                 way
                 of
                 worship
                 ,
                 whose
                 Precepts
                 are
                 most
                 agreeable
                 to
                 the
                 purest
                 and
                 sublimest
                 reason
                 ;
                 consisting
                 chiefly
                 in
                 a
                 regulation
                 of
                 the
                 mind
                 and
                 spirit
                 ,
                 and
                 such
                 kind
                 of
                 practices
                 as
                 may
                 promote
                 the
                 good
                 of
                 humane
                 society
                 ,
                 and
                 most
                 effectually
                 conduce
                 to
                 the
                 perfecting
                 of
                 our
                 natures
                 ,
                 and
                 the
                 rendering
                 of
                 them
                 happy
                 .
              
               
                 And
                 that
                 the
                 most
                 rational
                 kind
                 of
                 worship
                 doth
                 consist
                 in
                 such
                 kind
                 of
                 qualifications
                 and
                 services
                 ,
                 besides
                 the
                 attestation
                 of
                 several
                 Scriptures
                 to
                 this
                 purpose
                 ,
                 may
                 likewise
                 be
                 made
                 evident
                 by
                 the
                 acknowledgment
                 of
                 the
                 wisest
                 Heathens
                 .
                 Eusebius
                 quotes
                 Menander
                 a
                 Greek
                 
                 Poet
                 to
                 this
                 purpose
                 ,
                 (
                 sometimes
                 cited
                 by
                 St.
                 
                   Paul
                   )
                   ,
                   Men
                   do
                   in
                   vain
                   ,
                
                 saith
                 he
                 ,
                 
                   endeavour
                   to
                   make
                   the
                   Gods
                   propitious
                   by
                   their
                   costly
                   Sacrifices
                   ;
                   if
                   they
                   would
                   
                   have
                   the
                   Divine
                   favour
                   ,
                   let
                   them
                   love
                   and
                   adore
                   God
                   in
                   their
                   hearts
                   ,
                   be
                   just
                   and
                   holy
                   in
                   their
                   conversations
                   .
                
                 And
                 in
                 another
                 place
                 ,
                 he
                 cites
                 the
                 like
                 sayings
                 out
                 of
                 Porphyrie
                 ,
                 in
                 his
                 Book
                 
                   de
                   Sacrificiis
                
                 ,
                 
                 &
                 Apollonius
                 ,
                 &c.
                 
              
               
                 So
                 
                   Maximus
                   Tyrius
                
                 ,
                 speaking
                 concerning
                 
                 those
                 divers
                 Solemnities
                 wherewith
                 several
                 Nations
                 did
                 honour
                 their
                 Gods
                 ,
                 saith
                 ,
                 
                   He
                   would
                   be
                   loth
                   ,
                   by
                   denying
                   any
                   of
                   these
                   ,
                   to
                   derogate
                   from
                   the
                   honour
                   of
                   the
                   Deity
                   ;
                   but
                   men
                   should
                   chiefly
                   labour
                   to
                   have
                   him
                   in
                   their
                   minds
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 they
                 should
                 principally
                 endeavour
                 to
                 know
                 him
                 ,
                 and
                 to
                 love
                 him
                 .
              
               
                 So
                 Seneca
                 ,
                 having
                 discoursed
                 concerning
                 
                 those
                 external
                 adorations
                 and
                 ceremonies
                 ,
                 whereby
                 several
                 men
                 were
                 wont
                 to
                 express
                 their
                 devotion
                 ,
                 he
                 says
                 ,
                 
                   Humana
                   ambitio
                   iftis
                   capitur
                   officiis
                   ,
                   Deum
                   colit
                   qui
                   novit
                
                 ;
                 
                   Such
                   formalities
                   may
                   be
                   acceptable
                   to
                   the
                   ambition
                   of
                   men
                   ,
                   but
                   he
                   only
                   can
                   truly
                   worship
                   God
                   who
                   knows
                   him
                   .
                
                 The
                 first
                 step
                 (
                 saith
                 he
                 )
                 unto
                 Divine
                 worship
                 ,
                 is
                 to
                 believe
                 the
                 Being
                 of
                 God
                 ,
                 and
                 then
                 to
                 demean
                 our selves
                 towards
                 him
                 suitably
                 to
                 the
                 greatness
                 of
                 his
                 Majesty
                 .
                 
                   Vis
                   
                   Deos
                   propitiare
                   ,
                   bonus
                   esto
                   ;
                   satis
                   illos
                   coluit
                   quisquis
                   imitatus
                   est
                   .
                
                 
                   Would
                   you
                   render
                   him
                   propitious
                   to
                   you
                   ,
                   endeavour
                   to
                   be
                   good
                   ;
                   that
                   man
                   only
                   doth
                   truly
                   worship
                   him
                   ,
                   who
                   labours
                   to
                   be
                   like
                   him
                   .
                
                 So
                 
                   Tully
                   ,
                   Cultus
                   antem
                   Deorum
                
                 
                 
                   est
                   optimus
                   ,
                   idemque
                   castissimus
                   ,
                   atque
                   sanctissimus
                   ,
                   plenissimusque
                   pietatis
                   ,
                   ut
                   eos
                   semper
                   purâ
                   ,
                   integrâ
                   ,
                   incorruptâ
                   mente
                   &
                   voce
                   veneremur
                   .
                
              
               
                 To
                 which
                 I
                 shall
                 only
                 add
                 that
                 saying
                 of
                 Persius
                 ,
                 where
                 he
                 prefers
                 an
                 honest
                 
                 and
                 a
                 virtuous
                 mind
                 ,
                 above
                 all
                 other
                 costly
                 Sacrifices
                 and
                 Offerings
                 .
                 
                   
                     Compositum
                     jus
                     fasque
                     animi
                     ,
                     sanctosque
                     recessus
                  
                   
                     Mentis
                     ,
                     &
                     incoctum
                     generoso
                     pectus
                     honesto
                     ,
                  
                   
                     Haec
                     cedo
                     ,
                     ut
                     admoveam
                     templis
                     ,
                     &
                     farre
                     litabo
                     .
                  
                
              
               
                 If
                 true
                 worship
                 did
                 consist
                 only
                 in
                 costly
                 Sacrifices
                 ,
                 then
                 such
                 alone
                 as
                 were
                 rich
                 ,
                 could
                 be
                 religious
                 ;
                 whereas
                 God
                 is
                 more
                 ready
                 to
                 accept
                 the
                 meanest
                 Offering
                 ,
                 from
                 a
                 person
                 of
                 a
                 just
                 and
                 worthy
                 and
                 generous
                 mind
                 ,
                 who
                 doth
                 truly
                 love
                 and
                 devote
                 himself
                 to
                 him
                 ,
                 than
                 of
                 the
                 most
                 
                 pompous
                 costly
                 Sacrifices
                 from
                 others
                 .
              
               
                 And
                 thus
                 have
                 I
                 done
                 treating
                 of
                 those
                 kind
                 of
                 affections
                 ,
                 which
                 naturally
                 follow
                 from
                 due
                 apprehensions
                 of
                 the
                 incommunicable
                 Attributes
                 belonging
                 to
                 the
                 Divine
                 nature
                 ,
                 namely
                 ,
                 adoration
                 and
                 worship
                 .
              
            
             
               
               
                 CHAP.
                 XIII
                 .
              
               
                 
                   Of
                   Faith
                   or
                   Affiance
                   
                     in
                     God.
                  
                   
                
              
               
                 I
                 Proceed
                 to
                 those
                 other
                 affections
                 whereby
                 we
                 are
                 to
                 give
                 unto
                 God
                 (
                 so
                 far
                 as
                 Creatures
                 are
                 capable
                 )
                 that
                 honour
                 which
                 is
                 due
                 to
                 those
                 communicable
                 perfections
                 belonging
                 to
                 the
                 Divine
                 
                   Understanding
                   ,
                   Will
                   ,
                   Faculties
                   of
                   Acting
                   ,
                
                 namely
                 ,
                 his
                 
                   Wisdom
                   ,
                   Goodness
                   ,
                   Power
                   ,
                   Dominion
                   ,
                
                 and
                 superiority
                 over
                 us
                 ,
                 and
                 his
                 
                   distribution
                   of
                   future
                   Rewards
                   and
                   Punishments
                
                 ;
                 which
                 should
                 respectively
                 excite
                 in
                 us
                 ,
                 
                   Affiance
                   ,
                   Love
                   ,
                   Reverence
                
                 ,
                 and
                 Obedience
                 ,
                 both
                 active
                 and
                 passive
                 .
                 And
                 though
                 each
                 of
                 these
                 graces
                 ,
                 have
                 sufficient
                 foundation
                 in
                 every
                 one
                 of
                 the
                 Divine
                 excellencies
                 promiscuously
                 ,
                 yet
                 there
                 is
                 some
                 more
                 peculiar
                 reference
                 and
                 correspondence
                 amongst
                 them
                 ,
                 according
                 to
                 this
                 order
                 .
              
               
                 I
                 purpose
                 to
                 speak
                 to
                 each
                 of
                 them
                 ,
                 severally
                 and
                 briefly
                 .
              
               
                 First
                 ,
                 Concerning
                 Affiance
                 ;
                 by
                 which
                 I
                 mean
                 an
                 acquiescence
                 of
                 the
                 mind
                 ,
                 whereby
                 it
                 is
                 supported
                 against
                 all
                 unnecessary
                 
                 doubts
                 and
                 fears
                 ,
                 upon
                 account
                 of
                 the
                 Divine
                 All-sufficiency
                 in
                 general
                 ,
                 with
                 more
                 special
                 respect
                 to
                 his
                 Knowledg
                 and
                 Wisdom
                 and
                 Providence
                 ,
                 whereby
                 he
                 doth
                 take
                 notice
                 of
                 our
                 conditions
                 ,
                 and
                 is
                 able
                 to
                 order
                 all
                 things
                 for
                 the
                 best
                 ,
                 and
                 doth
                 not
                 permit
                 any
                 thing
                 to
                 befall
                 us
                 without
                 his
                 knowledg
                 of
                 it
                 ,
                 and
                 being
                 concerned
                 for
                 it
                 .
                 This
                 Grace
                 ,
                 according
                 to
                 its
                 different
                 relations
                 ,
                 is
                 usually
                 distinguished
                 into
                 these
                 three
                 branches
                 :
                 1.
                 
                 As
                 it
                 respects
                 an
                 act
                 of
                 the
                 judgment
                 in
                 assenting
                 to
                 all
                 divine
                 truths
                 ,
                 whether
                 discoverable
                 by
                 Reason
                 or
                 by
                 Revelation
                 ,
                 so
                 't
                 is
                 styled
                 Faith.
                 2.
                 
                 As
                 it
                 imports
                 a
                 resting
                 of
                 the
                 will
                 and
                 affections
                 in
                 the
                 Divine
                 goodness
                 ,
                 whether
                 discovered
                 to
                 us
                 by
                 the
                 light
                 of
                 nature
                 or
                 by
                 revelation
                 ,
                 so
                 't
                 is
                 styled
                 Trust
                 ;
                 and
                 according
                 to
                 the
                 greater
                 measure
                 or
                 degree
                 of
                 it
                 ,
                 Confidence
                 and
                 Plerophory
                 .
                 So
                 the
                 Heathen
                 ,
                 who
                 have
                 no
                 revelation
                 ,
                 can
                 support
                 themselves
                 in
                 their
                 sufferings
                 for
                 that
                 which
                 is
                 good
                 ,
                 with
                 the
                 consideration
                 that
                 God
                 will
                 take
                 care
                 of
                 them
                 .
                 3.
                 
                 As
                 it
                 relates
                 to
                 the
                 expectation
                 and
                 desire
                 after
                 some
                 future
                 good
                 which
                 we
                 stand
                 in
                 need
                 of
                 ,
                 or
                 the
                 escaping
                 of
                 some
                 evil
                 we
                 are
                 obnoxious
                 unto
                 ,
                 so
                 't
                 is
                 styled
                 Hope
                 .
                 But
                 I
                 shall
                 treat
                 of
                 these
                 promiscuously
                 ,
                 because
                 they
                 agree
                 in
                 the
                 general
                 
                 nature
                 of
                 Affiance
                 .
                 And
                 how
                 reasonable
                 and
                 proper
                 this
                 affiance
                 in
                 God
                 is
                 ,
                 will
                 appear
                 from
                 these
                 considerations
                 .
              
               
                 1.
                 
                 'T
                 is
                 necessary
                 to
                 our
                 present
                 state
                 in
                 this
                 world
                 ,
                 that
                 there
                 should
                 be
                 something
                 for
                 us
                 ,
                 to
                 lean
                 upon
                 ,
                 and
                 have
                 recourse
                 unto
                 ,
                 as
                 our
                 support
                 and
                 refuge
                 .
              
               
                 2.
                 
                 God
                 alone
                 is
                 an
                 all-sufficient
                 stay
                 ,
                 upon
                 which
                 the
                 mind
                 of
                 man
                 can
                 securely
                 repose
                 it self
                 in
                 every
                 condition
                 .
              
               
                 1.
                 
                 'T
                 is
                 necessary
                 to
                 our
                 present
                 state
                 in
                 this
                 world
                 ,
                 that
                 there
                 should
                 be
                 something
                 for
                 us
                 to
                 lean
                 upon
                 ,
                 and
                 have
                 recourse
                 unto
                 ,
                 as
                 our
                 support
                 and
                 refuge
                 .
                 This
                 the
                 ancient
                 Poets
                 have
                 signified
                 in
                 their
                 fable
                 of
                 
                 Pandora's
                 Box
                 ,
                 which
                 when
                 Epimetheus
                 had
                 opened
                 ,
                 and
                 saw
                 all
                 manner
                 of
                 evils
                 flying
                 out
                 of
                 it
                 ,
                 he
                 suddenly
                 closed
                 it
                 again
                 ,
                 and
                 so
                 kept
                 in
                 Hope
                 at
                 the
                 bottom
                 of
                 it
                 ,
                 as
                 being
                 the
                 only
                 remedy
                 left
                 to
                 mankind
                 ,
                 against
                 all
                 those
                 evils
                 to
                 which
                 they
                 are
                 obnoxious
                 .
                 Every
                 man
                 at
                 his
                 best
                 estate
                 ,
                 is
                 but
                 a
                 feeble
                 infirm
                 creature
                 ;
                 what
                 from
                 the
                 impotence
                 of
                 his
                 mind
                 ,
                 and
                 the
                 disorder
                 of
                 his
                 passions
                 from
                 within
                 ;
                 together
                 with
                 the
                 troubles
                 and
                 difficulties
                 that
                 he
                 shall
                 meet
                 withall
                 from
                 without
                 ;
                 the
                 great
                 obscurity
                 which
                 there
                 is
                 in
                 the
                 nature
                 of
                 things
                 ,
                 that
                 uncertainty
                 which
                 attends
                 the
                 issues
                 and
                 events
                 
                 of
                 them
                 ;
                 the
                 mutability
                 of
                 all
                 humane
                 affairs
                 ,
                 which
                 cannot
                 possibly
                 be
                 secured
                 by
                 all
                 the
                 imaginable
                 wisdom
                 and
                 foresight
                 which
                 men
                 are
                 capable
                 of
                 .
                 From
                 all
                 which
                 it
                 sufficiently
                 appears
                 ,
                 that
                 faith
                 and
                 hope
                 and
                 trust
                 are
                 altogether
                 necessary
                 to
                 the
                 state
                 of
                 men
                 in
                 this
                 world
                 ;
                 and
                 that
                 they
                 must
                 always
                 be
                 in
                 an
                 unsafe
                 ,
                 unquiet
                 condition
                 ,
                 unless
                 they
                 have
                 somewhat
                 to
                 support
                 and
                 relieve
                 them
                 in
                 their
                 exigences
                 .
                 'T
                 is
                 observed
                 of
                 the
                 Hopp
                 ,
                 and
                 other
                 such
                 climbing
                 Plants
                 ,
                 which
                 are
                 not
                 of
                 strength
                 enough
                 to
                 bear
                 up
                 themselves
                 ,
                 that
                 they
                 will
                 by
                 natural
                 instinct
                 lean
                 towards
                 and
                 clasp
                 about
                 any
                 thing
                 that
                 is
                 next
                 ,
                 which
                 may
                 help
                 to
                 bear
                 them
                 up
                 ;
                 and
                 in
                 the
                 want
                 of
                 a
                 Tree
                 or
                 a
                 Pole
                 ,
                 which
                 is
                 their
                 proper
                 support
                 ,
                 they
                 will
                 wind
                 about
                 a
                 Thistle
                 or
                 a
                 Nettle
                 ,
                 or
                 any
                 other
                 Weed
                 ,
                 though
                 in
                 the
                 issue
                 it
                 will
                 help
                 to
                 choak
                 and
                 destroy
                 the
                 growth
                 of
                 them
                 ,
                 instead
                 of
                 furthering
                 it
                 .
                 The
                 application
                 is
                 easie
                 ,
                 
                   All
                   flesh
                   is
                   grass
                   ,
                   and
                   the
                
                 
                 
                   glory
                   thereof
                   ,
                   as
                   the
                   flower
                   of
                   the
                   field
                   ,
                
                 of
                 a
                 fading
                 impotent
                 condition
                 ,
                 standing
                 in
                 need
                 of
                 something
                 without
                 it self
                 for
                 its
                 protection
                 and
                 support
                 .
                 And
                 a
                 mistake
                 in
                 the
                 choice
                 of
                 such
                 helps
                 ,
                 may
                 sometimes
                 prove
                 fatal
                 .
                 Our
                 conditions
                 in
                 this
                 world
                 are
                 often
                 in
                 Scripture
                 represented
                 by
                 a
                 
                 state
                 of
                 warfare
                 ,
                 wherein
                 the
                 virtues
                 of
                 Faith
                 and
                 Hope
                 are
                 said
                 to
                 be
                 our
                 Brest-plate
                 ,
                 
                 our
                 Shield
                 ,
                 and
                 our
                 Helmet
                 ,
                 the
                 chief
                 defensive
                 arms
                 ,
                 whereby
                 we
                 are
                 to
                 be
                 guarded
                 against
                 all
                 assaults
                 .
                 And
                 sometimes
                 by
                 a
                 state
                 travelling
                 by
                 Sea
                 ,
                 wherein
                 Hope
                 is
                 our
                 Anchor
                 ,
                 that
                 which
                 must
                 fix
                 and
                 keep
                 us
                 steddy
                 in
                 the
                 midst
                 of
                 all
                 
                 storms
                 .
              
               
                 2.
                 
                 God
                 alone
                 is
                 an
                 all-sufficient
                 stay
                 ,
                 upon
                 which
                 the
                 mind
                 of
                 man
                 can
                 securely
                 repose
                 it self
                 in
                 every
                 condition
                 .
                 For
                 which
                 reason
                 he
                 is
                 in
                 the
                 Scripture
                 phrase
                 styled
                 the
                 
                   Hope
                   of
                   Israel
                
                 ,
                 the
                 
                   confidence
                   of
                   all
                   the
                   ends
                   of
                   the
                   earth
                   ,
                   and
                   of
                   such
                   as
                
                 
                 
                   are
                   afar
                   off
                   upon
                   the
                   Sea
                   ,
                   the
                   God
                   of
                   Hope
                   .
                
                 Which
                 Titles
                 he
                 hath
                 been
                 pleased
                 to
                 assume
                 unto
                 himself
                 ,
                 to
                 teach
                 us
                 this
                 lesson
                 ,
                 
                   that
                   our
                   Faith
                   and
                   Hope
                   should
                   be
                   in
                
                 
                 God.
                 
              
               
                 The
                 principal
                 conditions
                 requisite
                 in
                 that
                 person
                 ,
                 who
                 is
                 fit
                 to
                 be
                 a
                 proper
                 object
                 of
                 our
                 confidence
                 are
                 these
                 four
                 :
              
               
                 1.
                 
                 Perfect
                 knowledge
                 and
                 wisdom
                 ,
                 to
                 understand
                 our
                 conditions
                 ,
                 and
                 what
                 may
                 be
                 the
                 most
                 proper
                 helps
                 and
                 remedies
                 for
                 them
                 .
              
               
                 2.
                 
                 Unquestionable
                 goodness
                 ,
                 love
                 ,
                 faithfulness
                 ,
                 to
                 be
                 concerned
                 for
                 us
                 ,
                 and
                 to
                 take
                 care
                 of
                 us
                 .
              
               
               
                 3.
                 
                 Sufficient
                 power
                 ,
                 to
                 relieve
                 us
                 in
                 every
                 condition
                 .
              
               
                 4.
                 
                 Everlastingness
                 ,
                 that
                 may
                 reach
                 to
                 us
                 and
                 our
                 posterity
                 to
                 all
                 generations
                 .
                 All
                 which
                 are
                 only
                 to
                 be
                 found
                 in
                 God.
                 From
                 whence
                 it
                 will
                 appear
                 ,
                 that
                 as
                 he
                 is
                 the
                 only
                 proper
                 object
                 of
                 our
                 trust
                 ,
                 so
                 by
                 not-trusting
                 in
                 him
                 ,
                 we
                 do
                 deny
                 to
                 him
                 the
                 honour
                 which
                 is
                 due
                 to
                 these
                 Divine
                 excellencies
                 ,
                 and
                 consequently
                 are
                 deficient
                 in
                 one
                 of
                 the
                 chief
                 parts
                 of
                 Religion
                 .
              
               
                 1.
                 
                 He
                 alone
                 hath
                 perfect
                 knowledg
                 and
                 wisdom
                 to
                 understand
                 our
                 conditions
                 ,
                 and
                 what
                 may
                 be
                 the
                 most
                 proper
                 remedy
                 for
                 them
                 .
                 
                   His
                   understanding
                   is
                   infinite
                
                 .
                 Our
                 
                 most
                 secret
                 thoughts
                 and
                 inward
                 groanings
                 are
                 not
                 hid
                 from
                 him
                 .
                 He
                 knows
                 our
                 diseases
                 ,
                 and
                 what
                 Physick
                 is
                 fittest
                 for
                 us
                 ,
                 the
                 best
                 means
                 of
                 help
                 ,
                 and
                 the
                 most
                 fitting
                 season
                 to
                 apply
                 those
                 means
                 .
                 He
                 is
                 infinitely
                 wise
                 to
                 contrive
                 such
                 ways
                 of
                 safety
                 and
                 deliverance
                 ,
                 as
                 will
                 surmount
                 all
                 those
                 difficulties
                 and
                 perplexities
                 which
                 would
                 put
                 humane
                 wisdom
                 to
                 a
                 loss
                 .
                 He
                 doth
                 sometimes
                 accomplish
                 his
                 ends
                 without
                 any
                 visible
                 means
                 ;
                 
                   filling
                   mens
                   bellies
                
                 
                 
                   with
                   his
                   hid
                   treasure
                
                 ,
                 making
                 them
                 to
                 thrive
                 and
                 prosper
                 in
                 the
                 world
                 ,
                 by
                 such
                 secret
                 ways
                 as
                 men
                 understand
                 not
                 .
                 And
                 
                 sometimes
                 he
                 doth
                 blast
                 the
                 most
                 likely
                 means
                 ,
                 so
                 that
                 the
                 
                   battel
                   is
                   not
                   to
                   the
                
                 
                 
                   strong
                   ,
                   nor
                   yet
                   bread
                   to
                   the
                   wise
                   ,
                   nor
                   riches
                   to
                   men
                   of
                   understanding
                   ,
                   nor
                   yet
                   favour
                   to
                   men
                   of
                   skill
                
                 ;
                 but
                 it
                 may
                 happen
                 to
                 them
                 ,
                 as
                 the
                 Prophet
                 speaks
                 ,
                 that
                 though
                 
                   they
                   sow
                   much
                   ,
                   yet
                   they
                   bring
                   in
                   but
                   little
                   ,
                
                 
                 
                   they
                   eat
                   and
                   have
                   not
                   enough
                   ,
                   they
                   drink
                   but
                   are
                   not
                   filled
                   ,
                   they
                   are
                   clothed
                   but
                   not
                   warm
                   ,
                   earn
                   wages
                   but
                   put
                   it
                   into
                   a
                   bag
                   with
                   holes
                   .
                
                 And
                 therefore
                 upon
                 this
                 account
                 ,
                 there
                 is
                 very
                 good
                 reason
                 why
                 God
                 should
                 be
                 the
                 object
                 of
                 our
                 confidence
                 .
              
               
                 2.
                 
                 He
                 is
                 likewise
                 infinite
                 as
                 to
                 his
                 Goodness
                 ,
                 Love
                 ,
                 Truth
                 ,
                 Faithfulness
                 ,
                 whereby
                 he
                 is
                 concerned
                 for
                 our
                 welfare
                 ,
                 and
                 doth
                 take
                 care
                 for
                 us
                 .
                 The
                 nearest
                 and
                 dearest
                 relations
                 which
                 we
                 have
                 in
                 the
                 world
                 ,
                 in
                 whom
                 we
                 have
                 most
                 reason
                 to
                 be
                 confident
                 ,
                 
                   Our
                   father
                   and
                   mother
                   may
                   forsake
                
                 
                 us
                 :
                 And
                 as
                 for
                 such
                 whom
                 we
                 have
                 obliged
                 by
                 all
                 imaginable
                 kindness
                 ,
                 they
                 may
                 deal
                 deceitfully
                 with
                 us
                 ,
                 and
                 prove
                 like
                 
                   winter
                   brooks
                
                 ,
                 which
                 in
                 wet
                 seasons
                 ,
                 
                 when
                 there
                 is
                 no
                 need
                 of
                 them
                 ,
                 will
                 run
                 with
                 a
                 torrent
                 ,
                 but
                 are
                 quite
                 vanished
                 in
                 a
                 time
                 of
                 drought
                 .
                 Whilst
                 we
                 are
                 in
                 a
                 prosperous
                 condition
                 they
                 will
                 be
                 forward
                 to
                 apply
                 themselves
                 to
                 us
                 ,
                 with
                 great
                 professions
                 of
                 kindness
                 and
                 zeal
                 ;
                 but
                 if
                 our
                 condition
                 
                 prove
                 any
                 way
                 declining
                 ,
                 they
                 presently
                 fall
                 off
                 and
                 become
                 strangers
                 ,
                 forgetting
                 and
                 renouncing
                 all
                 obligations
                 of
                 friendship
                 and
                 gratitude
                 ,
                 rather
                 than
                 run
                 the
                 least
                 hazard
                 or
                 trouble
                 to
                 do
                 us
                 a
                 kindness
                 .
                 That
                 man
                 hath
                 had
                 but
                 little
                 experience
                 in
                 the
                 world
                 ,
                 to
                 whom
                 this
                 is
                 not
                 very
                 evident
                 .
                 But
                 now
                 the
                 mercy
                 and
                 goodness
                 of
                 God
                 
                   is
                   over
                   all
                   his
                   works
                
                 ,
                 and
                 
                 more
                 especially
                 extended
                 to
                 such
                 as
                 are
                 in
                 a
                 state
                 of
                 misery
                 ,
                 the
                 fatherless
                 and
                 
                 widows
                 ,
                 the
                 prisoners
                 ,
                 the
                 poor
                 ,
                 and
                 the
                 
                   stranger
                   .
                   He
                   is
                   the
                   helper
                   of
                   the
                   friendless
                   .
                
                 
                 That
                 which
                 amongst
                 men
                 is
                 usually
                 the
                 chief
                 occasion
                 to
                 take
                 off
                 their
                 affection
                 and
                 kindness
                 ,
                 namely
                 ,
                 misery
                 and
                 affliction
                 ,
                 is
                 a
                 principal
                 argument
                 to
                 entitle
                 us
                 to
                 the
                 favour
                 of
                 God
                 ,
                 and
                 therefore
                 is
                 frequently
                 made
                 use
                 of
                 by
                 good
                 men
                 in
                 H.
                 Scripture
                 to
                 that
                 purpose
                 .
                 
                   O
                   go
                   not
                   far
                   from
                   me
                   ,
                   for
                   trouble
                   is
                   nigh
                   at
                   hand
                   ,
                
                 
                 
                   and
                   there
                   is
                   none
                   to
                   help
                   me
                   ;
                   I
                   am
                   in
                   misery
                   ,
                   O
                   hear
                   me
                   speedily
                   .
                
              
               
                 3.
                 
                 He
                 is
                 of
                 infinite
                 Power
                 ,
                 for
                 our
                 relief
                 and
                 supply
                 in
                 every
                 condition
                 ;
                 being
                 able
                 to
                 
                   do
                   whatsoever
                   he
                   pleaseth
                   both
                   in
                   heaven
                   and
                   in
                   earth
                   ,
                   and
                   in
                   the
                   sea
                   ,
                   and
                
                 
                 
                   in
                   all
                   deep
                   places
                
                 .
                 He
                 is
                 the
                 first
                 cause
                 of
                 every
                 thing
                 ,
                 both
                 as
                 to
                 its
                 being
                 and
                 operation
                 .
                 We
                 depend
                 wholly
                 upon
                 his
                 power
                 ,
                 
                 not
                 only
                 for
                 the
                 issues
                 and
                 events
                 of
                 things
                 ,
                 but
                 likewise
                 for
                 the
                 means
                 .
                 And
                 therefore
                 't
                 is
                 in
                 Scripture
                 made
                 an
                 argument
                 why
                 we
                 should
                 not
                 trust
                 in
                 riches
                 ,
                 or
                 in
                 any
                 worldly
                 thing
                 ,
                 
                   because
                   power
                   belongs
                   to
                   God.
                
                 And
                 't
                 is
                 elsewhere
                 urged
                 for
                 a
                 
                 reason
                 why
                 we
                 should
                 
                   trust
                   in
                   the
                   Lord
                   for
                   ever
                   ,
                   because
                   in
                   the
                   Lord
                   Jehovah
                   is
                   everlasting
                   strength
                   .
                
                 And
                 upon
                 this
                 consideration
                 
                 Abraham
                 is
                 said
                 to
                 have
                 hoped
                 
                 
                   against
                   hope
                
                 ,
                 being
                 
                   fully
                   perswaded
                   that
                   what
                   God
                   had
                   promis'd
                   he
                   was
                   able
                   to
                   perform
                   .
                
              
               
                 4.
                 
                 He
                 is
                 everlasting
                 ,
                 whereas
                 all
                 other
                 helps
                 and
                 comforts
                 which
                 we
                 can
                 propose
                 to
                 our selves
                 are
                 transient
                 and
                 fading
                 .
                 
                   As
                   for
                   our
                   fathers
                   ,
                   where
                   are
                   they
                   ?
                   And
                
                 
                 
                   do
                   the
                   Prophets
                
                 ,
                 or
                 Princes
                 ,
                 
                   live
                   for
                   ever
                
                 ?
                 Their
                 days
                 upon
                 earth
                 are
                 a
                 shadow
                 that
                 fleeteth
                 away
                 ,
                 
                   their
                   breath
                   goeth
                   forth
                   ,
                   and
                   they
                   return
                   to
                   the
                   earth
                   ,
                   and
                   then
                   all
                   their
                   thoughts
                   perish
                   :
                
                 Whereas
                 he
                 is
                 from
                 everlasting
                 to
                 everlasting
                 ,
                 God
                 blessed
                 for
                 ever
                 ;
                 and
                 his
                 righteousness
                 extendeth
                 to
                 childrens
                 children
                 ,
                 even
                 to
                 all
                 generations
                 .
                 We
                 see
                 by
                 daily
                 experience
                 ,
                 persons
                 of
                 great
                 hopes
                 and
                 expectations
                 ,
                 when
                 their
                 Patrons
                 dye
                 upon
                 whom
                 they
                 had
                 their
                 dependance
                 ,
                 to
                 what
                 a
                 forlorn
                 and
                 helpless
                 condition
                 they
                 are
                 reduced
                 :
                 But
                 now
                 this
                 can
                 never
                 
                 befall
                 the
                 man
                 
                   who
                   trusteth
                   in
                   the
                   Lord
                   ,
                   and
                   whose
                   hope
                   the
                   Lord
                   is
                   .
                
                 And
                 't
                 is
                 one
                 
                 of
                 the
                 greatest
                 priviledges
                 of
                 Religion
                 ,
                 that
                 it
                 doth
                 furnish
                 a
                 man
                 with
                 such
                 a
                 sure
                 refuge
                 and
                 support
                 against
                 all
                 kind
                 of
                 exigences
                 ,
                 whereby
                 he
                 may
                 bear
                 up
                 his
                 spirit
                 under
                 those
                 difficulties
                 wherewith
                 others
                 are
                 overwhelmed
                 .
              
               
                 'T
                 is
                 true
                 indeed
                 ,
                 it
                 cannot
                 be
                 denied
                 ,
                 but
                 that
                 God
                 doth
                 expect
                 ,
                 and
                 the
                 nature
                 of
                 things
                 doth
                 require
                 ,
                 that
                 men
                 should
                 be
                 suitably
                 affected
                 with
                 joy
                 or
                 sorrow
                 ,
                 according
                 as
                 their
                 conditions
                 are
                 ;
                 but
                 yet
                 with
                 this
                 difference
                 ,
                 that
                 those
                 who
                 believe
                 the
                 Providence
                 of
                 God
                 ,
                 should
                 not
                 be
                 so
                 deeply
                 affected
                 with
                 these
                 things
                 as
                 other
                 men
                 ,
                 they
                 should
                 
                   weep
                   as
                   not
                   weeping
                   ,
                   and
                   rejoice
                   as
                   not
                   rejoicing
                   .
                
                 They
                 should
                 not
                 upon
                 any
                 occasion
                 fear
                 or
                 sorrow
                 as
                 
                   men
                   without
                   hope
                
                 ,
                 but
                 should
                 demean
                 themselves
                 as
                 persons
                 that
                 have
                 an
                 higher
                 principle
                 to
                 be
                 acted
                 by
                 ,
                 and
                 to
                 live
                 upon
                 ,
                 than
                 any
                 of
                 these
                 sensible
                 things
                 .
              
               
                 I
                 cannot
                 omit
                 to
                 suggest
                 one
                 Observation
                 concerning
                 this
                 duty
                 of
                 Affiance
                 ,
                 which
                 I
                 have
                 now
                 been
                 insisting
                 upon
                 ;
                 That
                 though
                 this
                 particular
                 virtue
                 ,
                 and
                 others
                 of
                 the
                 like
                 affinity
                 ,
                 be
                 evidently
                 
                   moral
                   duties
                
                 ,
                 our
                 obligation
                 to
                 them
                 being
                 clearly
                 deducible
                 from
                 the
                 light
                 of
                 nature
                 
                 and
                 the
                 principles
                 of
                 reason
                 ,
                 and
                 consequently
                 must
                 be
                 owned
                 by
                 the
                 Heathen
                 Philosophers
                 ;
                 yet
                 they
                 do
                 in
                 their
                 Writings
                 ,
                 speak
                 but
                 sparingly
                 ,
                 concerning
                 those
                 kind
                 of
                 virtues
                 which
                 are
                 of
                 a
                 more
                 spiritual
                 nature
                 ,
                 and
                 tend
                 most
                 to
                 the
                 elevating
                 and
                 refining
                 of
                 the
                 mind
                 .
                 And
                 on
                 the
                 other
                 side
                 ,
                 the
                 Scripture
                 doth
                 most
                 of
                 all
                 insist
                 upon
                 the
                 excellency
                 and
                 necessity
                 of
                 these
                 kind
                 of
                 graces
                 .
                 Which
                 is
                 one
                 of
                 the
                 main
                 differences
                 ,
                 betwixt
                 the
                 Scripture
                 and
                 other
                 moral
                 Writings
                 .
                 And
                 for
                 this
                 reason
                 it
                 is
                 ,
                 that
                 in
                 speaking
                 of
                 these
                 graces
                 and
                 virtues
                 ,
                 I
                 do
                 more
                 frequently
                 allude
                 to
                 Scripture
                 expressions
                 .
              
            
             
               
               
                 CHAP.
                 XIV
                 .
              
               
                 
                   
                     Of
                     the
                  
                   Love
                   
                     of
                     God.
                  
                   
                
              
               
                 SEcondly
                 ,
                 As
                 for
                 those
                 perfections
                 belonging
                 to
                 the
                 Divine
                 Will
                 ,
                 namely
                 ,
                 his
                 Goodness
                 ,
                 his
                 Justice
                 ,
                 his
                 Truth
                 and
                 Faithfulness
                 :
                 The
                 due
                 apprehension
                 of
                 these
                 ,
                 should
                 excite
                 in
                 us
                 the
                 virtue
                 of
                 Love
                 ,
                 with
                 all
                 the
                 genuine
                 fruits
                 of
                 it
                 .
                 By
                 Love
                 ,
                 I
                 mean
                 an
                 esteeming
                 of
                 him
                 ,
                 and
                 a
                 seeking
                 after
                 him
                 as
                 our
                 only
                 happiness
                 .
              
               
                 So
                 that
                 there
                 are
                 two
                 ingredients
                 of
                 this
                 virtue
                 of
                 Love
                 ,
                 Estimation
                 and
                 Choice
                 .
              
               
                 1.
                 
                 An
                 Estimation
                 of
                 the
                 judgment
                 ;
                 a
                 due
                 valuation
                 of
                 those
                 excellencies
                 which
                 are
                 in
                 the
                 Divine
                 nature
                 ,
                 whereby
                 we
                 look
                 upon
                 God
                 as
                 the
                 supreme
                 Being
                 
                   in
                   genere
                   boni
                
                 :
                 From
                 whom
                 all
                 created
                 goodness
                 is
                 derived
                 ,
                 and
                 by
                 conformity
                 to
                 whom
                 it
                 is
                 to
                 be
                 measured
                 .
                 And
                 this
                 notion
                 is
                 the
                 proper
                 importance
                 of
                 the
                 word
                 Charity
                 ,
                 whereby
                 we
                 account
                 a
                 thing
                 dear
                 or
                 pretious
                 .
                 And
                 in
                 this
                 sense
                 doth
                 our
                 Saviour
                 oppose
                 despising
                 to
                 
                   loving
                   ,
                   Either
                   he
                   must
                   hate
                   the
                   one
                   ,
                   and
                   love
                   the
                   other
                   ;
                   
                   
                   or
                   he
                   must
                   hold
                   to
                   the
                   one
                   ,
                   and
                   despise
                   the
                   other
                   .
                
              
               
                 Now
                 these
                 perfections
                 of
                 the
                 Divine
                 nature
                 may
                 be
                 considered
                 ,
                 either
                 absolutely
                 or
                 relatively
                 .
              
               
                 1.
                 
                 Absolutely
                 ,
                 as
                 they
                 are
                 in
                 themselves
                 ,
                 abstracting
                 from
                 any
                 benefit
                 that
                 we
                 our selves
                 may
                 have
                 by
                 them
                 .
                 And
                 in
                 this
                 sense
                 they
                 can
                 only
                 produce
                 in
                 us
                 an
                 esteem
                 of
                 our
                 judgments
                 ,
                 without
                 any
                 desire
                 or
                 zeal
                 in
                 our
                 will
                 or
                 affections
                 .
                 The
                 Devil
                 doth
                 understand
                 these
                 absolute
                 perfections
                 of
                 the
                 Divine
                 nature
                 ,
                 that
                 God
                 is
                 in
                 himself
                 most
                 wise
                 ,
                 most
                 just
                 ,
                 and
                 powerful
                 :
                 And
                 he
                 knows
                 withal
                 that
                 these
                 things
                 are
                 good
                 ,
                 deserving
                 esteem
                 and
                 veneration
                 ;
                 and
                 yet
                 he
                 doth
                 not
                 love
                 God
                 for
                 these
                 perfections
                 ,
                 because
                 he
                 himself
                 is
                 evil
                 ,
                 and
                 is
                 not
                 like
                 to
                 receive
                 any
                 benefit
                 by
                 them
                 .
              
               
                 2.
                 
                 Relatively
                 ,
                 with
                 reference
                 to
                 that
                 advantage
                 which
                 may
                 arrive
                 to
                 us
                 from
                 the
                 Divine
                 goodness
                 .
                 When
                 men
                 are
                 convinced
                 of
                 their
                 infinite
                 need
                 of
                 him
                 ,
                 and
                 their
                 misery
                 without
                 him
                 ;
                 and
                 that
                 their
                 utmost
                 felicity
                 doth
                 consist
                 in
                 the
                 enjoyment
                 of
                 him
                 :
                 This
                 is
                 that
                 which
                 properly
                 provokes
                 affection
                 and
                 desire
                 ,
                 namely
                 ,
                 his
                 relative
                 goodness
                 as
                 to
                 us
                 .
                 There
                 is
                 scarce
                 any
                 one
                 under
                 such
                 transports
                 of
                 
                 love
                 ,
                 as
                 to
                 believe
                 the
                 person
                 whom
                 he
                 loves
                 ,
                 to
                 be
                 in
                 all
                 respects
                 the
                 most
                 virtuous
                 ,
                 wise
                 ,
                 beautiful
                 ,
                 wealthy
                 that
                 is
                 in
                 the
                 world
                 .
                 He
                 may
                 know
                 many
                 others
                 ,
                 that
                 do
                 in
                 some
                 ,
                 if
                 not
                 in
                 all
                 these
                 respects
                 ,
                 exceed
                 .
                 And
                 yet
                 he
                 hath
                 not
                 an
                 equal
                 love
                 for
                 them
                 ,
                 because
                 he
                 hath
                 not
                 the
                 same
                 hopes
                 of
                 attaining
                 an
                 interest
                 in
                 them
                 ,
                 and
                 being
                 made
                 happy
                 by
                 them
                 .
                 So
                 that
                 this
                 Virtue
                 doth
                 properly
                 consist
                 in
                 such
                 a
                 kind
                 of
                 esteem
                 ,
                 as
                 is
                 withal
                 accompanied
                 with
                 a
                 hope
                 and
                 belief
                 of
                 promoting
                 our
                 own
                 happiness
                 by
                 them
                 .
                 And
                 this
                 is
                 properly
                 the
                 true
                 ground
                 and
                 original
                 of
                 our
                 love
                 to
                 God.
                 From
                 whence
                 will
                 follow
              
               
                 2.
                 
                 Our
                 choice
                 of
                 him
                 ,
                 as
                 being
                 the
                 only
                 proper
                 object
                 of
                 our
                 happiness
                 ,
                 preferring
                 him
                 before
                 any
                 thing
                 else
                 that
                 may
                 come
                 in
                 competition
                 with
                 them
                 .
                 Not
                 only
                 (
                 as
                 the
                 Scripture
                 expresseth
                 it
                 )
                 loving
                 him
                 
                   above
                   father
                   and
                   mother
                
                 ,
                 but
                 
                 
                   hating
                   father
                   and
                   mother
                   ,
                   yea
                   and
                   life
                   it self
                   for
                   his
                   sake
                   :
                   Counting
                   all
                   other
                   things
                   but
                   dross
                   and
                   dung
                   ,
                
                 in
                 comparison
                 of
                 him
                 .
              
               
                 Now
                 it
                 cannot
                 otherwise
                 be
                 ,
                 but
                 that
                 a
                 due
                 apprehension
                 of
                 the
                 Divine
                 excellencies
                 in
                 general
                 ,
                 especially
                 of
                 his
                 particular
                 goodness
                 to
                 us
                 ,
                 must
                 excite
                 in
                 the
                 soul
                 suitable
                 affections
                 towards
                 him
                 .
                 And
                 
                 hence
                 it
                 is
                 ,
                 that
                 the
                 misapprehension
                 of
                 the
                 Divine
                 nature
                 ,
                 as
                 to
                 this
                 Attribute
                 ,
                 doth
                 naturally
                 produce
                 in
                 men
                 that
                 kind
                 of
                 superstition
                 styled
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 imports
                 a
                 frightful
                 and
                 over-timorous
                 notion
                 of
                 the
                 Deity
                 ,
                 representing
                 God
                 as
                 austere
                 and
                 rigorous
                 ,
                 easily
                 provoked
                 by
                 every
                 little
                 circumstantial
                 mistake
                 ,
                 and
                 as
                 easily
                 appeased
                 again
                 by
                 any
                 flattering
                 and
                 slight
                 formalities
                 .
                 Not
                 but
                 that
                 there
                 is
                 sufficient
                 evidence
                 from
                 the
                 principles
                 of
                 natural
                 reason
                 ,
                 to
                 evince
                 the
                 contrary
                 ;
                 but
                 the
                 true
                 ground
                 of
                 their
                 mistake
                 in
                 this
                 matter
                 ,
                 is
                 from
                 their
                 own
                 vitious
                 and
                 corrupt
                 affections
                 .
                 'T
                 is
                 most
                 natural
                 for
                 selfish
                 and
                 narrow
                 men
                 ,
                 to
                 make
                 themselves
                 the
                 rule
                 and
                 measure
                 of
                 perfection
                 in
                 other
                 things
                 .
                 And
                 hence
                 it
                 is
                 ,
                 that
                 according
                 as
                 a
                 mans
                 own
                 inclinations
                 are
                 ,
                 so
                 will
                 he
                 be
                 apt
                 to
                 think
                 of
                 God
                 ;
                 
                   Thou
                   thoughtest
                   that
                   I
                   was
                   altogether
                   such
                   an
                   one
                
                 
                 
                   as
                   thy self
                
                 .
                 Those
                 that
                 are
                 of
                 ill
                 natures
                 and
                 of
                 little
                 minds
                 ,
                 whose
                 thoughts
                 are
                 fixed
                 upon
                 small
                 and
                 low
                 matters
                 ,
                 laying
                 greater
                 weight
                 upon
                 circumstances
                 ,
                 salutes
                 ,
                 addresses
                 ,
                 than
                 upon
                 the
                 real
                 worth
                 of
                 persons
                 and
                 substantial
                 duties
                 ,
                 being
                 themselves
                 apt
                 to
                 be
                 provoked
                 unto
                 wrath
                 and
                 fierceness
                 ,
                 upon
                 the
                 omission
                 of
                 these
                 lesser
                 circumstances
                 ,
                 and
                 to
                 be
                 pacified
                 
                 again
                 by
                 any
                 flattering
                 and
                 formal
                 services
                 ;
                 such
                 men
                 must
                 consequently
                 think
                 themselves
                 obliged
                 to
                 deal
                 just
                 so
                 towards
                 God
                 ,
                 as
                 they
                 expect
                 that
                 others
                 should
                 deal
                 with
                 them
                 .
                 And
                 according
                 to
                 the
                 different
                 natures
                 and
                 tempers
                 of
                 those
                 men
                 who
                 do
                 mistake
                 this
                 notion
                 of
                 the
                 Divine
                 goodness
                 ,
                 so
                 are
                 the
                 effects
                 and
                 consequences
                 of
                 this
                 mistake
                 various
                 (
                 as
                 a
                 learned
                 man
                 hath
                 well
                 observed
                 )
                 When
                 
                 it
                 meets
                 with
                 stout
                 and
                 sturdy
                 natures
                 ,
                 who
                 are
                 under
                 a
                 consciousness
                 of
                 guilt
                 ,
                 it
                 works
                 them
                 to
                 Atheism
                 ,
                 hardens
                 them
                 to
                 an
                 opposition
                 of
                 him
                 ,
                 to
                 an
                 endeavour
                 of
                 undermining
                 and
                 destroying
                 the
                 notion
                 of
                 that
                 Deity
                 ,
                 by
                 whom
                 they
                 are
                 not
                 like
                 to
                 be
                 safe
                 or
                 happy
                 .
                 If
                 with
                 more
                 soft
                 and
                 timorous
                 natures
                 ,
                 men
                 of
                 base
                 and
                 slavish
                 minds
                 ,
                 it
                 puts
                 such
                 men
                 on
                 to
                 flatter
                 and
                 collogue
                 with
                 him
                 ,
                 and
                 to
                 propitiate
                 his
                 favour
                 by
                 their
                 zeal
                 in
                 lesser
                 matters
                 .
                 And
                 though
                 in
                 this
                 kind
                 of
                 temper
                 and
                 carriage
                 there
                 may
                 be
                 a
                 shew
                 of
                 Religion
                 ,
                 yet
                 the
                 terminating
                 of
                 it
                 in
                 such
                 things
                 is
                 most
                 destructive
                 to
                 the
                 nature
                 of
                 it
                 ,
                 rendring
                 all
                 converse
                 with
                 the
                 Deity
                 irksom
                 and
                 grievous
                 ,
                 begetting
                 a
                 kind
                 of
                 forced
                 and
                 praeternatural
                 zeal
                 ,
                 instead
                 of
                 that
                 inward
                 love
                 and
                 delight
                 ,
                 and
                 those
                 other
                 genuine
                 kindly
                 advantages
                 which
                 should
                 
                 arise
                 to
                 the
                 soul
                 from
                 an
                 internal
                 frame
                 of
                 Religion
                 .
              
               
                 And
                 that
                 the
                 perfections
                 of
                 the
                 Divine
                 nature
                 ,
                 and
                 particularly
                 his
                 Goodness
                 ,
                 should
                 excite
                 our
                 love
                 of
                 him
                 ,
                 may
                 be
                 made
                 evident
                 by
                 all
                 kind
                 of
                 proofs
                 .
                 There
                 being
                 no
                 kind
                 of
                 motive
                 to
                 affection
                 ,
                 whether
                 imaginary
                 or
                 real
                 ,
                 but
                 't
                 is
                 infinitely
                 more
                 in
                 God
                 than
                 in
                 any
                 thing
                 else
                 besides
                 .
                 I
                 shall
                 mention
                 only
                 these
                 three
                 things
                 .
              
               
                 1.
                 
                 His
                 absolute
                 goodness
                 and
                 excellency
                 .
              
               
                 2.
                 
                 His
                 relative
                 goodness
                 and
                 kindness
                 to
                 us
                 .
              
               
                 3.
                 
                 The
                 necessity
                 we
                 are
                 under
                 of
                 being
                 utterly
                 lost
                 and
                 undone
                 ,
                 without
                 an
                 interest
                 in
                 his
                 favour
                 .
              
               
                 1.
                 
                 His
                 absolute
                 perfections
                 are
                 infinite
                 ,
                 being
                 the
                 original
                 of
                 all
                 that
                 good
                 which
                 we
                 behold
                 in
                 other
                 things
                 .
                 Whatever
                 attractives
                 we
                 find
                 diffused
                 amongst
                 other
                 creatures
                 ,
                 by
                 which
                 they
                 are
                 rendred
                 amiable
                 ,
                 they
                 are
                 all
                 derived
                 from
                 him
                 ,
                 and
                 they
                 are
                 all
                 ,
                 in
                 comparison
                 to
                 him
                 ,
                 but
                 as
                 little
                 drops
                 to
                 the
                 Ocean
                 .
                 There
                 is
                 much
                 of
                 loveliness
                 in
                 the
                 fabrick
                 of
                 this
                 beautiful
                 world
                 ,
                 the
                 
                   glorious
                   Sun
                   ,
                   the
                   Moon
                   and
                   the
                   Stars
                   which
                   he
                   hath
                   ordained
                
                 ;
                 which
                 is
                 abundantly
                 enough
                 to
                 render
                 
                 the
                 notion
                 and
                 the
                 
                   name
                   of
                   him
                   excellent
                   in
                   all
                   the
                   earth
                   .
                
                 We
                 may
                 perhaps
                 know
                 some
                 particular
                 persons
                 so
                 very
                 eminent
                 for
                 all
                 kind
                 of
                 accomplishments
                 ,
                 virtue
                 ,
                 and
                 wisdom
                 ,
                 and
                 goodness
                 ,
                 &c.
                 as
                 to
                 contract
                 an
                 esteem
                 and
                 veneration
                 from
                 all
                 that
                 know
                 them
                 .
                 But
                 now
                 the
                 highest
                 perfections
                 that
                 are
                 in
                 men
                 ,
                 besides
                 that
                 they
                 are
                 derived
                 from
                 him
                 ,
                 are
                 so
                 infinitely
                 disproportionable
                 to
                 his
                 ,
                 that
                 they
                 may
                 be
                 said
                 not
                 to
                 be
                 in
                 any
                 of
                 the
                 creatures
                 .
                 There
                 is
                 some
                 kind
                 of
                 communicated
                 goodness
                 ,
                 and
                 wisdom
                 ,
                 and
                 power
                 ,
                 and
                 immortality
                 in
                 men
                 ;
                 and
                 yet
                 these
                 perfections
                 are
                 in
                 Scripture
                 appropriated
                 to
                 the
                 Divine
                 nature
                 in
                 such
                 a
                 manner
                 ,
                 as
                 if
                 no
                 Creature
                 did
                 partake
                 of
                 them
                 .
                 
                   There
                   is
                
                 
                 
                   none
                   good
                
                 ,
                 or
                 wise
                 ,
                 but
                 he
                 .
                 He
                 is
                 the
                 
                   only
                   Potentate
                   ;
                   who
                   only
                   hath
                   immortality
                   .
                
                 No
                 man
                 can
                 take
                 a
                 serious
                 view
                 of
                 the
                 works
                 he
                 hath
                 wrought
                 ,
                 whether
                 they
                 concern
                 Creation
                 or
                 Providence
                 ,
                 but
                 he
                 must
                 needs
                 acknowledg
                 ,
                 concerning
                 the
                 Author
                 of
                 them
                 ,
                 that
                 he
                 is
                 altogether
                 lovely
                 ,
                 and
                 say
                 with
                 the
                 
                   Prophet
                   ,
                   How
                   great
                
                 
                 
                   is
                   his
                   goodness
                   ?
                   and
                   how
                   great
                   is
                   his
                   bounty
                   ?
                
                 The
                 comeliness
                 of
                 them
                 is
                 upon
                 all
                 accounts
                 so
                 eminent
                 and
                 conspicuous
                 ,
                 as
                 cannot
                 but
                 be
                 owned
                 by
                 every
                 one
                 who
                 considers
                 them
                 .
                 For
                 any
                 man
                 to
                 ask
                 ,
                 
                 what
                 Beauty
                 is
                 ,
                 this
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 as
                 Aristotle
                 speaks
                 ,
                 the
                 question
                 of
                 a
                 blind
                 man.
                 Every
                 man
                 who
                 hath
                 eyes
                 ,
                 may
                 judg
                 of
                 it
                 at
                 first
                 view
                 .
                 Not
                 to
                 discern
                 it
                 ,
                 is
                 a
                 sure
                 argument
                 of
                 blindness
                 and
                 darkness
                 .
                 And
                 that
                 the
                 Divine
                 nature
                 is
                 not
                 more
                 amiable
                 to
                 us
                 ,
                 shews
                 the
                 great
                 imperfection
                 of
                 our
                 present
                 condition
                 .
                 It
                 shall
                 be
                 the
                 perpetual
                 employment
                 of
                 our
                 future
                 state
                 in
                 heaven
                 ,
                 to
                 celebrate
                 these
                 excellencies
                 of
                 the
                 Divine
                 nature
                 .
                 The
                 blessed
                 Angels
                 ,
                 and
                 the
                 spirits
                 of
                 just
                 men
                 made
                 perfect
                 ,
                 do
                 receive
                 a
                 chief
                 part
                 of
                 their
                 felicity
                 ,
                 by
                 contemplating
                 these
                 Divine
                 perfections
                 in
                 the
                 beatifical
                 vision
                 .
              
               
                 2.
                 
                 His
                 relative
                 goodness
                 and
                 kindness
                 to
                 us
                 ;
                 testified
                 in
                 so
                 many
                 particulars
                 ,
                 that
                 
                   when
                   we
                   would
                   reckon
                   them
                   up
                   ,
                   they
                   are
                
                 
                 
                   more
                   in
                   number
                   than
                   the
                   sand
                   .
                
                 He
                 is
                 the
                 Author
                 of
                 our
                 beings
                 and
                 our
                 well-beings
                 .
                 
                   It
                   is
                   he
                   that
                   made
                   us
                   ,
                   and
                   not
                   we
                   our selves
                   .
                
                 
                 
                   He
                   spreads
                   our
                   tables
                   ,
                   and
                   fills
                   our
                   cups
                   ,
                   in
                   him
                   we
                   live
                   ,
                   and
                   move
                   ,
                   and
                   have
                   our
                   beings
                   .
                
                 He
                 doth
                 
                   daily
                   follow
                   us
                   ,
                   compass
                   us
                   about
                   ,
                   load
                   us
                   with
                   his
                   benefits
                   .
                
                 He
                 gives
                 us
                 all
                 that
                 we
                 enjoy
                 ,
                 and
                 he
                 is
                 willing
                 upon
                 our
                 repentance
                 to
                 forgive
                 us
                 all
                 that
                 we
                 
                   offend
                   .
                   And
                   to
                   whom
                   much
                   is
                   given
                   ,
                
                 or
                 
                   forgiven
                   ,
                   they
                   should
                   love
                   much
                   .
                
                 
                 To
                 love
                 them
                 that
                 love
                 us
                 ,
                 is
                 a
                 duty
                 but
                 of
                 a
                 low
                 attainment
                 ,
                 
                   the
                   Publicans
                   and
                   sinners
                   do
                   the
                   same
                
                 ;
                 nay
                 ,
                 the
                 very
                 Beasts
                 will
                 do
                 it
                 ,
                 
                   The
                   Oxe
                   knows
                   his
                   owner
                   ,
                   and
                   the
                   Ass
                   his
                   masters
                   crib
                   .
                
                 That
                 person
                 must
                 be
                 void
                 of
                 the
                 reason
                 of
                 a
                 man
                 ,
                 who
                 will
                 not
                 admire
                 and
                 love
                 God
                 for
                 his
                 Excellencies
                 ;
                 but
                 he
                 that
                 doth
                 not
                 love
                 him
                 for
                 his
                 kindness
                 ,
                 must
                 be
                 more
                 stupid
                 and
                 senseless
                 than
                 the
                 brute
                 creatures
                 .
              
               
                 3.
                 
                 We
                 are
                 utterly
                 undone
                 ,
                 without
                 an
                 interest
                 in
                 his
                 favour
                 .
                 So
                 that
                 if
                 the
                 apprehension
                 of
                 his
                 absolute
                 goodness
                 cannot
                 work
                 upon
                 our
                 reason
                 ,
                 nor
                 the
                 sense
                 of
                 his
                 relative
                 goodness
                 or
                 kindness
                 upon
                 our
                 ingenuity
                 and
                 gratitude
                 ;
                 yet
                 the
                 consideration
                 of
                 our
                 undone
                 estate
                 without
                 him
                 ,
                 ought
                 to
                 prevail
                 with
                 all
                 such
                 ,
                 as
                 have
                 not
                 forfeited
                 the
                 first
                 and
                 most
                 universal
                 principle
                 of
                 self-preservation
                 .
                 The
                 not
                 having
                 him
                 for
                 our
                 friend
                 ,
                 and
                 much
                 more
                 the
                 having
                 him
                 for
                 our
                 enemy
                 ,
                 putting
                 a
                 man
                 into
                 an
                 absolute
                 incapacity
                 of
                 all
                 kind
                 of
                 happiness
                 .
                 'T
                 is
                 a
                 question
                 proposed
                 by
                 St.
                 Austin
                 ,
                 why
                 we
                 are
                 so
                 often
                 in
                 Scripture
                 enjoyned
                 to
                 love
                 God
                 and
                 our
                 neighbours
                 ,
                 but
                 have
                 no-where
                 any
                 precept
                 commanding
                 us
                 to
                 love
                 our selves
                 ?
                 To
                 which
                 he
                 gives
                 this
                 answer
                 ,
                 
                   Fingi
                   non
                   potest
                   major
                   dilectio
                   sui
                   ,
                   quàm
                   dilectio
                   Dei
                
                 ;
                 
                   
                   The
                   highest
                   and
                   truest
                   self-love
                   ,
                   is
                   to
                   love
                   that
                   which
                   can
                   alone
                   make
                   us
                   happy
                   .
                
                 Men
                 do
                 not
                 need
                 any
                 motive
                 or
                 argument
                 to
                 perswade
                 them
                 to
                 love
                 themselves
                 .
                 'T
                 is
                 a
                 
                   natural
                   principle
                
                 ,
                 rather
                 than
                 a
                 
                   moral
                   duty
                
                 ;
                 they
                 must
                 do
                 so
                 ,
                 nor
                 can
                 they
                 do
                 otherwise
                 .
                 Only
                 this
                 is
                 that
                 wherein
                 they
                 stand
                 in
                 greatest
                 need
                 of
                 direction
                 ,
                 how
                 to
                 set
                 this
                 natural
                 principle
                 on
                 work
                 upon
                 its
                 due
                 object
                 .
                 Felicity
                 must
                 be
                 every
                 mans
                 chief
                 end
                 ,
                 there
                 is
                 no
                 need
                 of
                 perswading
                 any
                 one
                 to
                 that
                 ;
                 all
                 the
                 difficulty
                 is
                 to
                 convince
                 men
                 ,
                 wherein
                 this
                 happiness
                 doth
                 consist
                 .
                 And
                 there
                 is
                 no
                 rational
                 considering
                 man
                 ,
                 but
                 must
                 needs
                 grant
                 it
                 to
                 be
                 in
                 the
                 fruition
                 of
                 the
                 first
                 and
                 supreme
                 good
                 ;
                 so
                 that
                 to
                 love
                 God
                 as
                 our
                 happiness
                 is
                 to
                 love
                 our selves
                 ,
                 beyond
                 which
                 there
                 is
                 nothing
                 to
                 be
                 said
                 or
                 fancyed
                 by
                 way
                 of
                 motive
                 or
                 perswasion
                 .
              
               
                 'T
                 is
                 a
                 duty
                 this
                 ,
                 upon
                 all
                 accounts
                 ,
                 so
                 plain
                 and
                 reasonable
                 ,
                 that
                 no
                 man
                 whatsoever
                 can
                 pretend
                 to
                 any
                 kind
                 of
                 doubt
                 or
                 dispute
                 about
                 it
                 .
                 And
                 therefore
                 I
                 shall
                 add
                 no
                 more
                 by
                 way
                 of
                 proof
                 or
                 confirmation
                 of
                 the
                 necessity
                 of
                 it
                 .
              
               
                 I
                 shall
                 only
                 offer
                 two
                 considerations
                 ,
                 which
                 should
                 engage
                 mens
                 utmost
                 diligence
                 and
                 caution
                 in
                 this
                 matter
                 .
              
               
               
                 1.
                 
                 'T
                 is
                 a
                 business
                 of
                 greatest
                 consequence
                 ,
                 to
                 know
                 whether
                 we
                 truly
                 love
                 God.
                 
              
               
                 2.
                 
                 'T
                 is
                 a
                 matter
                 wherein
                 we
                 are
                 very
                 liable
                 to
                 mistake
                 .
              
               
                 1.
                 
                 'T
                 is
                 a
                 business
                 of
                 unspeakable
                 concernment
                 ,
                 to
                 understand
                 whether
                 we
                 love
                 God
                 or
                 not
                 :
                 It
                 being
                 the
                 same
                 thing
                 as
                 to
                 enquire
                 ,
                 whether
                 there
                 be
                 any
                 thing
                 in
                 us
                 of
                 true
                 Religion
                 ,
                 or
                 not
                 .
                 'T
                 is
                 not
                 a
                 question
                 about
                 the
                 fruits
                 or
                 the
                 branches
                 ,
                 but
                 about
                 the
                 root
                 ;
                 not
                 about
                 the
                 degrees
                 ,
                 but
                 about
                 the
                 very
                 essence
                 of
                 grace
                 and
                 holiness
                 .
                 There
                 being
                 no
                 medium
                 betwixt
                 loving
                 God
                 and
                 hating
                 of
                 him
                 .
                 
                   He
                   that
                   is
                   not
                   with
                   me
                   ,
                   is
                   against
                   me
                   ,
                
                 (
                 saith
                 our
                 
                   Saviour
                   )
                   ,
                   Luke
                
                 11.
                 23.
                 
              
               
                 2.
                 
                 And
                 then
                 't
                 is
                 a
                 matter
                 wherein
                 men
                 are
                 liable
                 to
                 mistake
                 .
                 There
                 is
                 naturally
                 
                   in
                   all
                   Nations
                   of
                   men
                   ,
                   who
                   dwell
                   on
                   the
                   face
                   of
                   the
                   earth
                   ,
                
                 a
                 kind
                 of
                 confused
                 inclination
                 towards
                 God
                 ,
                 
                   whereby
                   they
                   seek
                   the
                   Lord
                   ,
                   if
                   haply
                   they
                   might
                   feel
                   after
                   him
                   ,
                   and
                   find
                   him
                   ,
                
                 as
                 the
                 Apostle
                 speaks
                 .
                 
                 And
                 men
                 are
                 apt
                 to
                 mistake
                 this
                 natural
                 propension
                 for
                 the
                 grace
                 of
                 Love
                 ;
                 whereas
                 this
                 is
                 rather
                 an
                 inclination
                 ,
                 than
                 a
                 firm
                 choice
                 and
                 resolution
                 ;
                 rather
                 a
                 natural
                 disposition
                 ,
                 than
                 an
                 acquired
                 or
                 infused
                 habit
                 .
                 None
                 could
                 have
                 more
                 confident
                 perswasions
                 of
                 their
                 love
                 to
                 God
                 ,
                 and
                 
                 their
                 zeal
                 for
                 him
                 ,
                 than
                 the
                 Jews
                 had
                 ;
                 and
                 yet
                 our
                 Saviour
                 tells
                 them
                 ,
                 
                   But
                   I
                   know
                
                 
                 
                   you
                   ,
                   that
                   you
                   have
                   not
                   the
                   love
                   of
                   God
                   in
                   you
                   .
                
                 'T
                 is
                 not
                 an
                 outward
                 profession
                 ,
                 though
                 accompanied
                 with
                 zeal
                 ,
                 that
                 is
                 a
                 sufficient
                 argument
                 of
                 our
                 love
                 .
                 Though
                 there
                 are
                 many
                 in
                 the
                 world
                 ,
                 who
                 both
                 live
                 and
                 dye
                 under
                 this
                 delusion
                 ,
                 Mat.
                 7.
                 22.
                 
                 
                   Many
                   will
                   say
                   unto
                   me
                   in
                   that
                   day
                   ,
                   Lord
                   ,
                   Lord
                   ,
                   have
                   we
                   not
                   prophesied
                   in
                   thy
                   name
                   ,
                   and
                   in
                   thy
                   name
                   have
                   cast
                   out
                   Devils
                   ,
                   and
                   in
                   thy
                   name
                   done
                   many
                   wonderful
                   works
                   .
                   And
                   then
                   will
                   I
                   profess
                   unto
                   them
                   ,
                   I
                   never
                   knew
                   you
                   ,
                   depart
                   from
                   me
                   you
                   that
                   work
                   iniquity
                   .
                
                 'T
                 is
                 not
                 the
                 being
                 gifted
                 and
                 called
                 ,
                 for
                 these
                 extraordinary
                 works
                 of
                 prophesying
                 and
                 miracles
                 ;
                 't
                 is
                 not
                 an
                 ability
                 to
                 undergo
                 the
                 flames
                 of
                 martyrdom
                 ,
                 and
                 the
                 giving
                 our
                 bodies
                 to
                 be
                 burned
                 :
                 Neither
                 gifts
                 nor
                 priviledges
                 ,
                 nor
                 some
                 particular
                 acts
                 of
                 duty
                 ,
                 though
                 of
                 the
                 most
                 noble
                 kind
                 and
                 greatest
                 difficulty
                 ,
                 can
                 be
                 a
                 sufficient
                 evidence
                 of
                 this
                 love
                 .
                 So
                 that
                 't
                 is
                 a
                 matter
                 wherein
                 men
                 are
                 very
                 liable
                 to
                 mistake
                 ,
                 and
                 where
                 a
                 mistake
                 will
                 prove
                 of
                 infinite
                 consequence
                 .
                 And
                 therefore
                 will
                 it
                 concern
                 us
                 ,
                 to
                 be
                 very
                 considerate
                 and
                 cautious
                 in
                 our
                 enquiry
                 about
                 it
                 .
              
               
                 There
                 is
                 one
                 kind
                 of
                 affection
                 seated
                 in
                 
                 the
                 rational
                 part
                 of
                 the
                 soul
                 ,
                 the
                 understanding
                 and
                 will
                 ;
                 and
                 another
                 in
                 the
                 sensitive
                 ,
                 the
                 fancy
                 and
                 appetite
                 .
                 The
                 one
                 consisting
                 in
                 a
                 full
                 conviction
                 ,
                 deliberate
                 choice
                 ,
                 and
                 firm
                 resolution
                 ;
                 the
                 other
                 consisting
                 more
                 in
                 some
                 sudden
                 impetus
                 and
                 transport
                 of
                 desire
                 after
                 a
                 thing
                 .
                 The
                 first
                 of
                 these
                 may
                 be
                 styled
                 the
                 virtue
                 ,
                 the
                 other
                 the
                 passion
                 of
                 love
                 .
                 Now
                 though
                 a
                 man
                 should
                 ,
                 in
                 some
                 fits
                 of
                 devotion
                 ,
                 love
                 God
                 with
                 as
                 great
                 a
                 degree
                 of
                 fervor
                 ,
                 as
                 to
                 passionate
                 sensitive
                 love
                 ,
                 as
                 some
                 Martyrs
                 have
                 done
                 ;
                 yet
                 were
                 it
                 possible
                 for
                 him
                 in
                 his
                 judgment
                 ,
                 to
                 esteem
                 any
                 thing
                 else
                 but
                 equally
                 ,
                 or
                 never
                 so
                 little
                 more
                 than
                 God
                 ;
                 such
                 a
                 kind
                 of
                 affection
                 ,
                 though
                 it
                 were
                 sufficient
                 to
                 make
                 the
                 other
                 a
                 Martyr
                 ,
                 yet
                 could
                 not
                 preserve
                 him
                 from
                 being
                 an
                 Apostate
                 ,
                 and
                 renouncer
                 or
                 blasphemer
                 of
                 Religion
                 (
                 as
                 a
                 learned
                 Author
                 hath
                 proved
                 more
                 at
                 large
                 )
                 ;
                 
                 nay
                 ,
                 I
                 add
                 further
                 ,
                 from
                 the
                 same
                 Author
                 ,
                 though
                 a
                 man
                 should
                 love
                 God
                 with
                 an
                 equal
                 degree
                 of
                 affection
                 ,
                 yet
                 because
                 the
                 objects
                 are
                 so
                 infinitely
                 disproportionable
                 ,
                 and
                 't
                 is
                 the
                 nature
                 of
                 moral
                 duties
                 to
                 be
                 measured
                 from
                 those
                 motives
                 by
                 which
                 we
                 are
                 to
                 be
                 induced
                 to
                 them
                 ;
                 therefore
                 of
                 such
                 an
                 one
                 it
                 may
                 be
                 affirmed
                 ,
                 that
                 he
                 doth
                 not
                 love
                 God.
                 He
                 that
                 makes
                 
                 him
                 but
                 equal
                 to
                 any
                 worldly
                 thing
                 ▪
                 may
                 be
                 said
                 infinitely
                 to
                 despise
                 and
                 undervalue
                 him
                 .
              
               
                 For
                 the
                 further
                 explication
                 of
                 this
                 ,
                 I
                 shall
                 suggest
                 to
                 you
                 a
                 distinction
                 ,
                 not
                 commonly
                 (
                 if
                 at
                 all
                 )
                 taken
                 notice
                 of
                 by
                 others
                 ,
                 betwixt
                 
                   natural
                   principles
                
                 and
                 
                   moral
                   duties
                
                 .
                 The
                 misunderstanding
                 of
                 which
                 is
                 the
                 occasion
                 of
                 many
                 difficulties
                 and
                 confusions
                 ,
                 about
                 this
                 and
                 some
                 other
                 points
                 .
              
               
                 1.
                 
                 By
                 
                   natural
                   principles
                
                 ,
                 I
                 mean
                 such
                 kind
                 of
                 impressions
                 as
                 are
                 originally
                 stamped
                 upon
                 the
                 nature
                 of
                 things
                 ,
                 whereby
                 they
                 are
                 fitted
                 for
                 those
                 services
                 to
                 which
                 they
                 are
                 designed
                 in
                 their
                 creation
                 ;
                 the
                 acts
                 of
                 which
                 are
                 necessary
                 ,
                 and
                 under
                 no
                 kind
                 of
                 liberty
                 of
                 being
                 suspended
                 :
                 All
                 things
                 must
                 work
                 according
                 to
                 their
                 natural
                 principles
                 ,
                 nor
                 can
                 they
                 do
                 otherwise
                 ;
                 as
                 heavy
                 bodies
                 must
                 tend
                 downwards
                 .
                 The
                 beauty
                 of
                 the
                 world
                 ,
                 and
                 the
                 wisdom
                 of
                 the
                 Creation
                 ,
                 is
                 generally
                 acknowledged
                 to
                 consist
                 in
                 this
                 ,
                 that
                 God
                 was
                 pleased
                 to
                 endue
                 the
                 kinds
                 of
                 things
                 ,
                 with
                 such
                 natures
                 and
                 principles
                 ,
                 as
                 might
                 accommodate
                 them
                 for
                 those
                 works
                 to
                 which
                 they
                 were
                 appointed
                 .
                 And
                 he
                 governs
                 all
                 things
                 by
                 such
                 laws
                 ,
                 as
                 are
                 suited
                 to
                 those
                 several
                 natures
                 which
                 he
                 had
                 at
                 
                 first
                 implanted
                 in
                 them
                 .
                 The
                 most
                 universal
                 principle
                 belonging
                 to
                 all
                 kind
                 of
                 things
                 ,
                 is
                 self-preservation
                 ,
                 which
                 in
                 man
                 (
                 being
                 a
                 rational
                 Agent
                 )
                 is
                 somewhat
                 farther
                 advanced
                 to
                 strong
                 propensions
                 and
                 desires
                 of
                 the
                 soul
                 after
                 a
                 state
                 of
                 happiness
                 ,
                 which
                 hath
                 the
                 predominancy
                 over
                 all
                 other
                 inclinations
                 ,
                 as
                 being
                 the
                 supreme
                 and
                 ultimate
                 end
                 ,
                 to
                 which
                 all
                 their
                 designs
                 and
                 actions
                 must
                 be
                 subservient
                 by
                 a
                 natural
                 necessity
                 .
              
               
                 2.
                 
                 Whereas
                 on
                 the
                 other
                 hand
                 ,
                 those
                 rules
                 or
                 means
                 which
                 are
                 most
                 proper
                 for
                 the
                 attaining
                 of
                 this
                 end
                 ,
                 about
                 which
                 we
                 have
                 a
                 liberty
                 of
                 acting
                 ,
                 to
                 which
                 men
                 are
                 to
                 be
                 induced
                 in
                 a
                 moral
                 way
                 ,
                 by
                 such
                 kind
                 of
                 motives
                 or
                 arguments
                 as
                 are
                 in
                 themselves
                 sufficient
                 to
                 convince
                 the
                 reason
                 :
                 These
                 I
                 call
                 
                   moral
                   duties
                   ;
                   duties
                
                 ,
                 as
                 deriving
                 their
                 obligation
                 from
                 their
                 conducibility
                 to
                 the
                 promoting
                 of
                 our
                 chief
                 end
                 ;
                 and
                 moral
                 ,
                 as
                 depending
                 upon
                 moral
                 motives
                 .
                 So
                 that
                 self-love
                 ,
                 and
                 the
                 proposing
                 of
                 happiness
                 as
                 our
                 chief
                 end
                 ,
                 though
                 it
                 be
                 the
                 foundation
                 of
                 duty
                 ,
                 that
                 basis
                 or
                 substratum
                 upon
                 which
                 the
                 Law
                 is
                 founded
                 ,
                 yet
                 it
                 is
                 not
                 properly
                 a
                 moral
                 duty
                 ,
                 about
                 which
                 men
                 have
                 a
                 liberty
                 of
                 acting
                 .
                 They
                 must
                 do
                 so
                 ,
                 nor
                 can
                 they
                 do
                 otherwise
                 .
                 The
                 most
                 vile
                 and
                 profligate
                 
                 wretches
                 that
                 are
                 ,
                 who
                 are
                 most
                 opposite
                 to
                 that
                 which
                 is
                 their
                 true
                 happiness
                 ,
                 they
                 are
                 not
                 against
                 happiness
                 it self
                 ,
                 but
                 they
                 mistake
                 about
                 it
                 ,
                 and
                 erroneously
                 substitute
                 something
                 else
                 in
                 the
                 room
                 of
                 it
                 .
                 So
                 that
                 if
                 men
                 were
                 upon
                 all
                 accounts
                 firmly
                 convinced
                 ,
                 that
                 God
                 was
                 their
                 chief
                 happiness
                 ,
                 they
                 would
                 almost
                 as
                 necessarily
                 love
                 him
                 ,
                 as
                 hungry
                 men
                 do
                 eat
                 ,
                 and
                 thirsty
                 men
                 do
                 drink
                 .
                 I
                 have
                 enlarged
                 somewhat
                 the
                 more
                 upon
                 this
                 particular
                 ,
                 the
                 better
                 to
                 manifest
                 the
                 true
                 cause
                 or
                 ground
                 of
                 this
                 love
                 ,
                 to
                 consist
                 in
                 this
                 perswasion
                 ,
                 that
                 our
                 chief
                 happiness
                 is
                 in
                 the
                 favour
                 of
                 God
                 ,
                 and
                 the
                 enjoyment
                 of
                 him
                 .
              
            
             
               
               
                 CHAP.
                 XV.
                 
              
               
                 
                   Of
                   Reverence
                   
                     and
                     the
                  
                   Fear
                   
                     of
                     God.
                  
                   
                
              
               
                 THirdly
                 ,
                 As
                 for
                 those
                 kind
                 of
                 affections
                 ,
                 which
                 should
                 be
                 wrought
                 in
                 us
                 ,
                 more
                 especially
                 from
                 the
                 apprehension
                 of
                 the
                 
                   Divine
                   Power
                
                 ;
                 these
                 are
                 
                   reverence
                   ,
                   fear
                   ,
                   humility
                
                 ,
                 a
                 submissive
                 and
                 filial
                 awe
                 ,
                 which
                 is
                 so
                 suitable
                 to
                 the
                 notion
                 of
                 Omnipotence
                 ,
                 and
                 so
                 necessary
                 a
                 consequence
                 from
                 it
                 ,
                 as
                 not
                 to
                 be
                 separated
                 .
              
               
                 By
                 this
                 reverence
                 ,
                 I
                 mean
                 ,
                 such
                 an
                 humble
                 ,
                 aweful
                 ,
                 and
                 ingenuous
                 regard
                 towards
                 the
                 Divine
                 nature
                 ,
                 proceeding
                 from
                 a
                 due
                 esteem
                 and
                 love
                 of
                 him
                 ,
                 whereby
                 we
                 are
                 rendred
                 unwilling
                 to
                 do
                 any
                 thing
                 which
                 may
                 argue
                 contempt
                 of
                 him
                 ,
                 or
                 which
                 may
                 provoke
                 and
                 offend
                 him
                 .
                 'T
                 is
                 a
                 duty
                 which
                 we
                 owe
                 to
                 such
                 as
                 are
                 in
                 a
                 superior
                 relation
                 ,
                 and
                 is
                 in
                 the
                 fifth
                 Commandment
                 enjoined
                 under
                 the
                 name
                 of
                 Honour
                 ;
                 which
                 in
                 the
                 notion
                 of
                 it
                 doth
                 imply
                 a
                 mixture
                 of
                 Love
                 and
                 Fear
                 ,
                 and
                 in
                 the
                 object
                 of
                 it
                 doth
                 suppose
                 Goodness
                 and
                 Power
                 .
                 That
                 power
                 which
                 is
                 hurtful
                 to
                 men
                 ,
                 and
                 devoid
                 
                 of
                 goodness
                 ,
                 may
                 raise
                 in
                 their
                 minds
                 a
                 dread
                 and
                 terror
                 ,
                 but
                 not
                 a
                 reverence
                 and
                 an
                 honour
                 .
                 And
                 therefore
                 all
                 such
                 doctrines
                 as
                 ascribe
                 unto
                 God
                 what
                 is
                 harsh
                 ,
                 and
                 rigorous
                 ,
                 and
                 unworthy
                 of
                 his
                 infinite
                 goodness
                 ,
                 instead
                 of
                 this
                 filial
                 ,
                 do
                 beget
                 a
                 servile
                 fear
                 in
                 men
                 .
                 This
                 is
                 the
                 meaning
                 of
                 that
                 citation
                 in
                 St.
                 Austin
                 ,
                 where
                 he
                 mentions
                 it
                 as
                 
                 Varro's
                 judgment
                 ,
                 
                   Deum
                   a
                   religioso
                   vereri
                   ,
                   a
                   superstitioso
                   timeri
                   .
                
                 The
                 passion
                 of
                 fear
                 and
                 dread
                 belongs
                 to
                 superstitious
                 persons
                 ,
                 but
                 the
                 virtue
                 of
                 reverence
                 to
                 those
                 that
                 are
                 religious
                 .
                 And
                 that
                 of
                 
                   Seneca
                   ,
                   Deos
                   nemo
                   sanus
                
                 
                 
                   timet
                   ,
                   furor
                   enim
                   est
                   metuere
                   salutaria
                   ,
                   nec
                   quisquam
                   amat
                   quos
                   timet
                   .
                
                 No
                 man
                 in
                 his
                 right
                 mind
                 will
                 fear
                 God
                 in
                 this
                 sense
                 ;
                 't
                 is
                 no
                 less
                 than
                 madness
                 to
                 have
                 frightful
                 apprehensions
                 of
                 that
                 which
                 is
                 most
                 benign
                 and
                 beneficial
                 ;
                 nor
                 can
                 true
                 love
                 consist
                 with
                 this
                 kind
                 of
                 fear
                 .
              
               
                 But
                 as
                 for
                 this
                 reverence
                 ,
                 or
                 filial
                 fear
                 ,
                 it
                 is
                 so
                 essential
                 to
                 a
                 state
                 of
                 Religion
                 ,
                 that
                 not
                 only
                 the
                 Scripture
                 ,
                 but
                 the
                 
                   heathen
                   Moralists
                
                 likewise
                 do
                 describe
                 Religion
                 it self
                 by
                 this
                 very
                 name
                 of
                 
                   fearing
                   God.
                
                 And
                 men
                 who
                 are
                 pious
                 and
                 devout
                 ,
                 are
                 by
                 the
                 Gentiles
                 styled
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 and
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 men
                 of
                 reverence
                 and
                 fear
                 .
              
               
                 Now
                 though
                 every
                 one
                 of
                 the
                 Divine
                 
                 perfections
                 may
                 justly
                 challenge
                 this
                 affection
                 as
                 due
                 to
                 it
                 ,
                 particularly
                 his
                 infinite
                 wisdom
                 and
                 goodness
                 ,
                 yet
                 doth
                 it
                 more
                 particularly
                 belong
                 to
                 his
                 power
                 .
                 I
                 shall
                 speak
                 briefly
                 of
                 each
                 of
                 these
                 .
              
               
                 1.
                 
                 For
                 his
                 
                   infinite
                   knowledg
                
                 and
                 wisdom
                 ,
                 which
                 are
                 things
                 that
                 have
                 been
                 always
                 counted
                 venerable
                 .
                 He
                 knows
                 all
                 our
                 infirmities
                 and
                 most
                 secret
                 faults
                 ,
                 and
                 therefore
                 ought
                 to
                 be
                 feared
                 upon
                 that
                 account
                 .
                 'T
                 is
                 a
                 notable
                 saying
                 in
                 Cicero
                 to
                 this
                 purpose
                 ;
                 
                   Quis
                   non
                   timeat
                   omnia
                   providentem
                   &
                   cogitantem
                   ,
                   &
                   animadvertentem
                   ,
                   &
                   omnia
                   ad
                   se
                   pertinere
                   putantem
                   ,
                   curiosum
                   &
                   plenum
                   negotii
                   Deum
                   .
                
                 
                   Who
                   would
                   not
                   fear
                   that
                   God
                   who
                   sees
                   and
                   takes
                   notice
                   of
                   all
                   things
                   ,
                   so
                   curious
                   and
                   full
                   of
                   business
                   ,
                   as
                   to
                   have
                   a
                   particular
                   concern
                   for
                   every
                   action
                   and
                   person
                   in
                   the
                   world
                   .
                
                 And
                 in
                 another
                 place
                 he
                 makes
                 this
                 notion
                 of
                 the
                 Deity
                 ,
                 and
                 the
                 fear
                 consequent
                 thereupon
                 ,
                 to
                 be
                 the
                 chief
                 basis
                 of
                 Government
                 ,
                 the
                 first
                 foundation
                 of
                 that
                 civil
                 policy
                 whereby
                 men
                 are
                 gathered
                 together
                 and
                 preserved
                 in
                 regular
                 societies
                 .
                 
                   Sit
                   persuasum
                
                 
                 
                   civibus
                   ,
                   Deos
                   ,
                   qualis
                   quisque
                   sit
                   ,
                   quid
                   in
                   se
                   admittat
                   ,
                   quâ
                   mente
                   ,
                   quâ
                   pietate
                   religiones
                   colat
                   ,
                   intueri
                   ;
                   piorumque
                   &
                   impiorum
                   habere
                   rationem
                   .
                
                 
                   This
                   is
                   one
                   of
                   
                   the
                   first
                   principles
                   ,
                   which
                   men
                   who
                   would
                   associate
                   under
                   government
                   ,
                   ought
                   to
                   be
                   convinced
                   of
                   ,
                   that
                   God
                   takes
                   particular
                   notice
                   ,
                   what
                   kind
                   of
                   person
                   every
                   one
                   is
                   ,
                   with
                   what
                   mind
                   and
                   devotion
                   he
                   applies
                   himself
                   to
                   the
                   duties
                   of
                   Religion
                   ,
                   and
                   will
                   deal
                   with
                   men
                   according
                   as
                   they
                   are
                   pious
                   or
                   impious
                   .
                
                 From
                 whence
                 will
                 follow
                 ,
                 such
                 a
                 fear
                 of
                 offending
                 him
                 by
                 any
                 dishonest
                 action
                 ,
                 as
                 must
                 make
                 men
                 capable
                 of
                 living
                 under
                 government
                 .
              
               
                 2.
                 
                 His
                 
                   goodness
                   ,
                   holiness
                   ,
                   kindness
                
                 ,
                 and
                 mercy
                 ,
                 do
                 afford
                 another
                 reason
                 why
                 he
                 ought
                 to
                 be
                 feared
                 ;
                 though
                 these
                 are
                 the
                 most
                 immediate
                 objects
                 of
                 our
                 love
                 and
                 joy
                 ,
                 yet
                 will
                 they
                 likewise
                 afford
                 ground
                 for
                 our
                 reverence
                 .
                 We
                 read
                 in
                 one
                 Text
                 ,
                 of
                 
                   fearing
                   the
                   Lord
                   and
                   his
                   goodness
                
                 ;
                 which
                 
                 is
                 ,
                 when
                 men
                 have
                 such
                 a
                 sense
                 of
                 his
                 goodness
                 ,
                 as
                 thereby
                 to
                 be
                 affected
                 with
                 an
                 holy
                 awe
                 and
                 fear
                 of
                 offending
                 him
                 .
                 And
                 elsewhere
                 't
                 is
                 said
                 ,
                 
                   There
                   is
                   forgiveness
                
                 
                 
                   with
                   him
                   ,
                   that
                   he
                   ought
                   to
                   be
                   feared
                   .
                
                 The
                 meaning
                 of
                 which
                 place
                 may
                 be
                 this
                 ,
                 We
                 stand
                 in
                 continual
                 need
                 of
                 pardon
                 and
                 remission
                 ,
                 being
                 utterly
                 undone
                 without
                 it
                 ;
                 and
                 God
                 only
                 doth
                 give
                 this
                 ,
                 and
                 therefore
                 upon
                 this
                 account
                 we
                 ought
                 to
                 reverence
                 and
                 fear
                 him
                 .
              
               
               
                 3.
                 
                 This
                 duty
                 doth
                 more
                 especially
                 refer
                 to
                 that
                 Attribute
                 of
                 his
                 power
                 ,
                 together
                 with
                 the
                 effects
                 of
                 it
                 ,
                 in
                 the
                 judgments
                 which
                 he
                 executes
                 in
                 the
                 world
                 .
                 Now
                 nothing
                 is
                 more
                 natural
                 to
                 men
                 ,
                 than
                 to
                 fear
                 such
                 as
                 have
                 power
                 over
                 them
                 ,
                 and
                 are
                 able
                 to
                 help
                 or
                 to
                 hurt
                 them
                 .
                 The
                 Civil
                 Magistrate
                 is
                 to
                 be
                 feared
                 and
                 reverenced
                 upon
                 this
                 account
                 ,
                 because
                 
                   he
                   bears
                   the
                   sword
                   ,
                   and
                   is
                   a
                   revenger
                   :
                
                 
                 Much
                 more
                 the
                 supreme
                 Governour
                 of
                 the
                 world
                 .
                 Men
                 
                   can
                   but
                   kill
                   the
                   body
                
                 ,
                 and
                 after
                 that
                 must
                 dye
                 themselves
                 ;
                 but
                 God
                 lives
                 for
                 ever
                 ,
                 and
                 can
                 punish
                 for
                 ever
                 ;
                 he
                 can
                 
                   cast
                   both
                   body
                   and
                   soul
                   into
                   hell
                   :
                
                 And
                 therefore
                 we
                 have
                 very
                 great
                 
                 reason
                 to
                 fear
                 him
                 .
                 'T
                 is
                 mentioned
                 in
                 Scripture
                 ,
                 as
                 one
                 of
                 those
                 Attributes
                 and
                 Titles
                 whereby
                 the
                 Divine
                 nature
                 is
                 described
                 ,
                 
                   The
                   fear
                   of
                   Israel
                   ,
                   He
                   that
                   ought
                
                 
                 
                   to
                   be
                   feared
                
                 .
                 And
                 that
                 by
                 those
                 who
                 need
                 not
                 to
                 fear
                 others
                 ,
                 the
                 Princes
                 and
                 Potentates
                 of
                 the
                 world
                 .
                 Those
                 very
                 persons
                 ,
                 whom
                 others
                 are
                 most
                 afraid
                 of
                 ,
                 ought
                 themselves
                 to
                 stand
                 in
                 fear
                 of
                 him
                 ;
                 for
                 
                   he
                   cuts
                   off
                   the
                   spirits
                   of
                   Princes
                   ,
                   and
                
                 
                 
                   is
                   terrible
                   to
                   the
                   Kings
                   of
                   the
                   earth
                   ,
                
                 as
                 it
                 follows
                 in
                 that
                 place
                 .
              
               
                 The
                 great
                 prejudice
                 which
                 ignorant
                 men
                 have
                 against
                 this
                 affection
                 of
                 fear
                 ,
                 is
                 ,
                 
                 that
                 it
                 is
                 a
                 check
                 and
                 restraint
                 to
                 a
                 man
                 in
                 his
                 liberty
                 ,
                 and
                 consequently
                 brings
                 disquiet
                 to
                 his
                 mind
                 ;
                 which
                 is
                 so
                 far
                 from
                 truth
                 ,
                 that
                 on
                 the
                 contrary
                 it
                 may
                 be
                 manifested
                 ,
                 that
                 one
                 of
                 the
                 greatest
                 priviledges
                 belonging
                 to
                 a
                 state
                 of
                 Religion
                 ,
                 doth
                 arise
                 from
                 this
                 true
                 fear
                 of
                 God
                 ,
                 as
                 being
                 that
                 which
                 must
                 set
                 us
                 at
                 liberty
                 from
                 all
                 other
                 tormentful
                 fears
                 .
                 That
                 which
                 hath
                 the
                 greatest
                 influence
                 upon
                 the
                 troubles
                 and
                 discontents
                 of
                 men
                 in
                 the
                 world
                 ,
                 whereby
                 their
                 conditions
                 are
                 rendred
                 uncomfortable
                 ,
                 is
                 their
                 inordinate
                 fear
                 ,
                 those
                 misgiving
                 thoughts
                 and
                 surmises
                 ,
                 whereby
                 they
                 are
                 apt
                 to
                 multiply
                 their
                 own
                 dangers
                 ,
                 and
                 create
                 needless
                 troubles
                 to
                 themselves
                 .
                 And
                 whatever
                 a
                 mans
                 outward
                 condition
                 may
                 be
                 ,
                 as
                 to
                 the
                 security
                 and
                 flourishing
                 of
                 it
                 ,
                 yet
                 whilst
                 such
                 fears
                 are
                 in
                 his
                 mind
                 ,
                 
                   His
                   soul
                   doth
                   not
                   dwell
                   at
                   ease
                   ,
                
                 as
                 the
                 phrase
                 is
                 ;
                 whereas
                 ,
                 
                 
                   he
                   that
                   fears
                   the
                   Lord
                   ,
                   his
                   soul
                   shall
                   dwell
                   at
                   ease
                   ,
                   i.
                   e.
                
                 such
                 an
                 one
                 need
                 not
                 be
                 afraid
                 of
                 any
                 thing
                 else
                 .
                 
                   Discat
                   timere
                   ,
                   qui
                   non
                   vult
                   timere
                   ;
                   discat
                   ad
                   tempus
                   esse
                   solicitus
                   qui
                   vult
                   esse
                   semper
                   securus
                   ,
                
                 saith
                 St.
                 Austin
                 ;
                 
                   He
                   that
                   would
                   not
                   fear
                   other
                   things
                   ,
                   let
                   him
                   learn
                   to
                   fear
                   God
                   ;
                   let
                   him
                   be
                   cautious
                   and
                   solicitous
                   for
                   a
                   time
                   ,
                   that
                   would
                   be
                   everlastingly
                   secure
                   .
                
                 
                 And
                 in
                 another
                 place
                 ,
                 
                   Homo
                   time
                   Deum
                   &
                   minantem
                   mundum
                   ridebis
                
                 ;
                 
                   O
                   man
                   ,
                   learn
                   to
                   fear
                   God
                   ,
                   and
                   thou
                   wilt
                   despise
                   the
                   threatnings
                   of
                   the
                   world
                   .
                
                 And
                 again
                 ,
                 
                   Exhorresce
                   quod
                   minatur
                   Omnipotens
                   ,
                   ama
                   quod
                   promittit
                   Omnipotens
                   ,
                   &
                   vilescet
                   mundus
                   sive
                   promittens
                   sive
                   terrens
                
                 ;
                 
                   He
                   that
                   hath
                   a
                   true
                   fear
                   of
                   what
                   the
                   Omnipotent
                   God
                   doth
                   threaten
                   ,
                   and
                   a
                   love
                   to
                   what
                   he
                   promises
                   ,
                   to
                   such
                   an
                   one
                   the
                   world
                   whether
                   smiling
                   or
                   frowning
                   will
                   seem
                   contemptible
                   .
                
                 The
                 heaven
                 ,
                 and
                 earth
                 ,
                 and
                 men
                 ,
                 are
                 all
                 but
                 his
                 instruments
                 ,
                 and
                 cannot
                 do
                 any
                 thing
                 otherwise
                 than
                 as
                 they
                 are
                 permitted
                 or
                 acted
                 by
                 him
                 .
                 Though
                 they
                 should
                 seem
                 to
                 be
                 angry
                 with
                 us
                 ,
                 yet
                 he
                 can
                 restrain
                 their
                 wrath
                 ,
                 and
                 when
                 he
                 pleaseth
                 can
                 reconcile
                 them
                 to
                 us
                 .
                 But
                 if
                 he
                 himself
                 be
                 offended
                 ,
                 none
                 of
                 these
                 things
                 will
                 be
                 able
                 to
                 afford
                 us
                 any
                 comfort
                 or
                 relief
                 .
                 'T
                 is
                 above
                 all
                 other
                 things
                 the
                 most
                 fearful
                 
                   to
                   fall
                   into
                   the
                   hands
                   of
                   the
                   living
                   God.
                
                 That
                 's
                 a
                 notable
                 speech
                 to
                 this
                 purpose
                 ,
                 which
                 I
                 find
                 cited
                 out
                 of
                 Plutarch
                 ;
                 
                   They
                   that
                   look
                   upon
                   God
                   as
                   the
                   chief
                   rewarder
                   of
                   Good
                   and
                   Evil
                   ,
                   and
                   fear
                   him
                   accordingly
                   ,
                   are
                   thereby
                   freed
                   from
                   other
                   perplexing
                   fears
                   .
                
                 Such
                 persons
                 ,
                 
                   minùs
                   animo
                   conturbantur
                   ,
                   quam
                   qui
                   indulgent
                   vitiis
                   
                   audentque
                   scelera
                   ,
                
                 
                   have
                   more
                   inward
                   peace
                   than
                   others
                   who
                   indulge
                   themselves
                   in
                   their
                   vices
                   ,
                   and
                   dare
                   commit
                   any
                   wickedness
                   .
                
              
               
                 And
                 as
                 on
                 the
                 one
                 side
                 ,
                 the
                 more
                 men
                 have
                 of
                 this
                 fear
                 towards
                 God
                 ,
                 the
                 less
                 they
                 have
                 of
                 other
                 fears
                 :
                 So
                 the
                 less
                 they
                 have
                 of
                 this
                 ,
                 the
                 more
                 subject
                 are
                 they
                 to
                 other
                 fears
                 .
                 Amongst
                 the
                 many
                 judgments
                 denounced
                 against
                 the
                 want
                 of
                 this
                 fear
                 of
                 God
                 ,
                 the
                 Scripture
                 particularly
                 mentions
                 a
                 fearful
                 mind
                 ,
                 
                   If
                   thou
                   wilt
                   not
                   fear
                   that
                   glorious
                   and
                   fearful
                   name
                   ,
                   the
                
                 
                 
                   Lord
                   thy
                   God
                   ,
                   the
                   Lord
                   will
                   make
                   thy
                   plagues
                   wonderful
                   ,
                
                 &c.
                 
                 And
                 this
                 is
                 reckoned
                 as
                 one
                 of
                 them
                 ,
                 
                   The
                   Lord
                   shall
                   give
                   thee
                
                 
                 
                   a
                   trembling
                   heart
                
                 .
                 And
                 if
                 we
                 consult
                 experience
                 ,
                 there
                 are
                 none
                 more
                 obnoxious
                 in
                 this
                 kind
                 ,
                 than
                 prophane
                 Atheistical
                 persons
                 ,
                 who
                 by
                 their
                 vile
                 doctrines
                 and
                 practices
                 ,
                 endeavour
                 to
                 harden
                 themselves
                 and
                 others
                 against
                 this
                 fear
                 of
                 God.
                 None
                 so
                 cowardly
                 and
                 timorous
                 as
                 these
                 ,
                 none
                 so
                 easily
                 frightened
                 with
                 the
                 least
                 appearance
                 of
                 danger
                 .
                 The
                 Satyrist
                 of
                 old
                 observed
                 it
                 of
                 them
                 :
                 
                   
                     Hi
                     sunt
                     qui
                     trepidant
                     ,
                     &
                     ad
                     omnia
                     fulgura
                     pallent
                     .
                  
                
              
               
               
                 None
                 are
                 so
                 fearful
                 ,
                 as
                 those
                 that
                 pretend
                 not
                 to
                 fear
                 God
                 at
                 all
                 .
                 And
                 't
                 is
                 but
                 justice
                 ,
                 that
                 those
                 who
                 will
                 not
                 reverence
                 him
                 as
                 sons
                 ,
                 should
                 be
                 overwhelmed
                 with
                 dread
                 and
                 astonishment
                 towards
                 him
                 as
                 slaves
                 .
                 And
                 this
                 consideration
                 ought
                 to
                 be
                 no
                 small
                 inducement
                 to
                 men
                 ,
                 to
                 labour
                 after
                 this
                 disposition
                 .
                 As
                 Abimelech
                 said
                 to
                 the
                 men
                 of
                 
                   Sichem
                   ,
                   Judg
                
                 
                 
                   I
                   pray
                   you
                   ,
                   whether
                   it
                   be
                   better
                   for
                   you
                   ,
                   that
                   threescore
                   and
                   ten
                   persons
                   reign
                   over
                   you
                   ,
                   or
                   that
                   one
                   reign
                   over
                   you
                   .
                
                 So
                 in
                 this
                 case
                 ,
                 consider
                 whether
                 it
                 be
                 better
                 for
                 you
                 ,
                 to
                 be
                 distracted
                 by
                 the
                 great
                 variety
                 of
                 worldly
                 cares
                 and
                 fears
                 ,
                 which
                 as
                 so
                 many
                 Tyrants
                 ,
                 will
                 domineer
                 over
                 you
                 ,
                 and
                 keep
                 you
                 in
                 perpetual
                 slavery
                 ,
                 or
                 to
                 submit
                 your selves
                 to
                 this
                 one
                 fear
                 ,
                 the
                 fear
                 of
                 God
                 ,
                 which
                 is
                 perfect
                 peace
                 and
                 liberty
                 .
              
               
                 To
                 all
                 which
                 may
                 be
                 added
                 ,
                 That
                 it
                 is
                 by
                 this
                 fear
                 that
                 we
                 are
                 to
                 give
                 unto
                 God
                 the
                 glory
                 of
                 his
                 Power
                 and
                 Justice
                 .
                 'T
                 is
                 this
                 that
                 must
                 make
                 us
                 pliable
                 to
                 his
                 will
                 ,
                 and
                 effectually
                 remove
                 all
                 such
                 obstacles
                 as
                 may
                 hinder
                 us
                 from
                 submitting
                 to
                 him
                 ;
                 subdue
                 our
                 reluctancies
                 ,
                 and
                 make
                 us
                 bow
                 down
                 before
                 him
                 .
                 Upon
                 which
                 account
                 this
                 expression
                 of
                 fearing
                 
                 God
                 is
                 frequently
                 used
                 in
                 Scripture
                 for
                 the
                 whole
                 business
                 of
                 Worship
                 and
                 Religion
                 ;
                 because
                 where
                 this
                 fear
                 is
                 well
                 fixed
                 in
                 the
                 heart
                 ,
                 all
                 other
                 parts
                 of
                 holiness
                 and
                 righteousness
                 will
                 naturally
                 follow
                 .
              
               
                 It
                 hath
                 a
                 more
                 peculiar
                 influence
                 to
                 stir
                 up
                 in
                 us
                 watchfulness
                 and
                 caution
                 ,
                 and
                 like
                 a
                 wary
                 friend
                 is
                 apt
                 to
                 suggest
                 to
                 us
                 the
                 safest
                 counsel
                 and
                 advice
                 .
                 'T
                 is
                 the
                 vigilant
                 keeper
                 of
                 all
                 virtues
                 ,
                 that
                 which
                 must
                 fortifie
                 us
                 in
                 our
                 temptations
                 ,
                 and
                 restore
                 us
                 in
                 our
                 lapses
                 .
              
               
                 He
                 that
                 will
                 but
                 seriously
                 ponder
                 upon
                 what
                 the
                 meer
                 light
                 of
                 nature
                 dictates
                 ,
                 concerning
                 the
                 Omnipotence
                 of
                 him
                 who
                 is
                 the
                 great
                 Creator
                 and
                 Governour
                 of
                 the
                 world
                 ,
                 his
                 infinite
                 holiness
                 and
                 justice
                 ,
                 and
                 that
                 wise
                 Providence
                 which
                 extends
                 to
                 every
                 particular
                 person
                 and
                 action
                 ,
                 whereby
                 he
                 takes
                 notice
                 of
                 them
                 ,
                 and
                 will
                 be
                 sure
                 to
                 reward
                 or
                 punish
                 them
                 ,
                 according
                 as
                 they
                 are
                 good
                 or
                 evil
                 :
                 Such
                 an
                 one
                 ,
                 must
                 needs
                 have
                 his
                 heart
                 affected
                 with
                 a
                 great
                 awe
                 and
                 dread
                 towards
                 the
                 Divine
                 nature
                 .
              
               
               
                 The
                 very
                 Heathens
                 were
                 wont
                 upon
                 this
                 account
                 ,
                 to
                 paint
                 their
                 Jupiter
                 with
                 a
                 thunderbolt
                 in
                 his
                 hand
                 ;
                 to
                 strike
                 an
                 awe
                 into
                 men
                 ,
                 from
                 daring
                 to
                 offend
                 him
                 who
                 stands
                 always
                 ready
                 armed
                 with
                 vengeance
                 against
                 such
                 as
                 provoke
                 him
                 .
              
            
             
               
               
                 CHAP.
                 XVI
                 .
              
               
                 
                   Of
                   Obedience
                   :
                   
                     And
                     first
                     of
                  
                   Active
                   Obedience
                   
                     to
                     the
                     Laws
                     of
                     God.
                  
                   
                
              
               
                 HAving
                 dispatched
                 the
                 duties
                 we
                 are
                 more
                 especially
                 obliged
                 to
                 ,
                 with
                 regard
                 to
                 Gods
                 
                   wisdom
                   ,
                   goodness
                   ,
                   power
                
                 ;
                 I
                 shall
                 now
                 treat
                 concerning
                 such
                 other
                 duties
                 ,
                 as
                 refer
                 more
                 particularly
                 to
                 his
                 Dominion
                 and
                 superiority
                 over
                 us
                 ,
                 his
                 right
                 to
                 command
                 and
                 govern
                 us
                 ,
                 which
                 are
                 comprehended
                 under
                 the
                 general
                 name
                 of
                 Obedience
                 .
              
               
                 The
                 Habit
                 of
                 which
                 may
                 be
                 described
                 to
                 consist
                 ,
                 in
                 such
                 a
                 submissive
                 frame
                 of
                 spirit
                 ,
                 whereby
                 a
                 man
                 doth
                 always
                 devote
                 and
                 resign
                 up
                 himself
                 unto
                 the
                 disposal
                 of
                 his
                 maker
                 ,
                 being
                 ready
                 in
                 every
                 condition
                 ,
                 to
                 do
                 or
                 suffer
                 that
                 which
                 he
                 apprehends
                 to
                 be
                 most
                 reasonable
                 and
                 acceptable
                 ,
                 and
                 whereby
                 he
                 may
                 best
                 express
                 his
                 love
                 and
                 subjection
                 .
              
               
                 By
                 which
                 description
                 it
                 may
                 appear
                 ,
                 that
                 
                   
                     
                       this
                       Obedience
                       is
                       of
                       two
                       kinds
                    
                     
                       Active
                       .
                    
                  
                   
                     
                        
                    
                     
                       Passive
                       .
                    
                  
                
              
               
               
                 1.
                 
                 Active
                 .
                 Which
                 consists
                 in
                 a
                 readiness
                 of
                 mind
                 to
                 do
                 what
                 God
                 shall
                 injoin
                 .
              
               
                 2.
                 
                 Passive
                 .
                 In
                 an
                 acquiescence
                 of
                 mind
                 under
                 what
                 he
                 shall
                 inflict
                 .
                 Both
                 which
                 do
                 necessarily
                 flow
                 from
                 the
                 apprehension
                 of
                 Gods
                 dominion
                 over
                 us
                 ,
                 his
                 right
                 to
                 govern
                 and
                 dispose
                 of
                 us
                 as
                 he
                 pleaseth
                 .
                 Obedience
                 ,
                 in
                 the
                 true
                 notion
                 of
                 it
                 ,
                 being
                 nothing
                 else
                 but
                 that
                 homage
                 which
                 we
                 owe
                 to
                 such
                 as
                 are
                 in
                 a
                 superior
                 relation
                 ,
                 who
                 have
                 a
                 right
                 to
                 command
                 us
                 .
                 Every
                 relation
                 of
                 superiority
                 and
                 dominion
                 being
                 a
                 distinct
                 engagement
                 to
                 subjection
                 ;
                 whether
                 Oeconomical
                 ,
                 as
                 that
                 betwixt
                 Parent
                 and
                 
                   Child
                   ;
                   Political
                
                 ,
                 as
                 betwixt
                 Magistrate
                 and
                 
                   Subject
                   ;
                   Moral
                
                 ,
                 as
                 betwixt
                 Benefactor
                 and
                 Beneficiary
                 ;
                 or
                 lastly
                 ,
                 that
                 which
                 is
                 Natural
                 ,
                 which
                 above
                 all
                 other
                 things
                 gives
                 the
                 highest
                 title
                 to
                 dominion
                 ,
                 as
                 that
                 betwixt
                 the
                 Maker
                 and
                 his
                 Work
                 ,
                 the
                 first
                 Cause
                 and
                 that
                 which
                 he
                 bestows
                 being
                 upon
                 .
                 And
                 God
                 by
                 all
                 these
                 Titles
                 ,
                 and
                 many
                 more
                 ,
                 may
                 justly
                 challenge
                 dominion
                 over
                 us
                 .
              
               
                 Under
                 this
                 first
                 kind
                 of
                 Obedience
                 ,
                 styled
                 Active
                 ,
                 are
                 comprehended
                 these
                 three
                 particulars
                 :
                 1.
                 
                 A
                 knowledg
                 of
                 ,
                 and
                 an
                 acquaintance
                 with
                 those
                 Laws
                 which
                 we
                 are
                 to
                 observe
                 .
                 2.
                 
                 A
                 consent
                 to
                 them
                 ,
                 or
                 an
                 approbation
                 of
                 them
                 .
                 3.
                 
                 A
                 conformity
                 to
                 them
                 .
              
               
               
                 1.
                 
                 An
                 acquaintance
                 with
                 the
                 Laws
                 of
                 God
                 ;
                 whether
                 discovered
                 to
                 us
                 by
                 Revelation
                 (
                 the
                 principles
                 of
                 nature
                 obliging
                 us
                 ,
                 to
                 observe
                 and
                 submit
                 to
                 all
                 things
                 which
                 we
                 have
                 reason
                 to
                 believe
                 do
                 proceed
                 from
                 God
                 )
                 ;
                 or
                 by
                 natural
                 light
                 ,
                 abstracting
                 from
                 Scripture
                 and
                 revelation
                 ,
                 as
                 the
                 substance
                 of
                 that
                 which
                 we
                 call
                 the
                 Moral
                 law
                 is
                 .
                 Now
                 though
                 such
                 persons
                 only
                 ,
                 are
                 under
                 the
                 obligation
                 of
                 those
                 Laws
                 which
                 depend
                 upon
                 revelation
                 ,
                 to
                 whom
                 a
                 revelation
                 is
                 made
                 and
                 sufficiently
                 proposed
                 ;
                 because
                 Promulgation
                 is
                 essential
                 to
                 a
                 Law
                 :
                 Yet
                 the
                 Moral
                 Law
                 being
                 discoverable
                 by
                 natural
                 light
                 ,
                 to
                 every
                 man
                 ,
                 who
                 will
                 but
                 excite
                 the
                 principles
                 of
                 his
                 own
                 reason
                 ,
                 and
                 apply
                 them
                 to
                 their
                 due
                 consequences
                 ;
                 therefore
                 there
                 must
                 be
                 an
                 obligation
                 upon
                 all
                 men
                 ,
                 who
                 have
                 but
                 the
                 use
                 of
                 their
                 reason
                 ,
                 to
                 know
                 these
                 Moral
                 Laws
                 ;
                 and
                 the
                 ignorance
                 of
                 them
                 must
                 be
                 an
                 inexcusable
                 sin
                 .
                 
                   Ignorantia
                   juris
                
                 can
                 be
                 no
                 plea
                 in
                 this
                 case
                 ,
                 because
                 the
                 Law
                 is
                 written
                 in
                 every
                 mans
                 heart
                 by
                 nature
                 ,
                 and
                 the
                 ignorance
                 of
                 mankind
                 ,
                 as
                 to
                 any
                 part
                 of
                 it
                 ,
                 hath
                 been
                 wilfully
                 contracted
                 .
              
               
                 The
                 duties
                 concerning
                 natural
                 worship
                 ,
                 our
                 adoration
                 of
                 the
                 Deity
                 by
                 affiance
                 ,
                 love
                 ,
                 reverence
                 ,
                 praying
                 to
                 him
                 ,
                 expecting
                 
                 mercies
                 from
                 him
                 ,
                 returning
                 to
                 him
                 our
                 thanks
                 and
                 acknowledgments
                 ,
                 being
                 reverent
                 and
                 solemn
                 in
                 all
                 our
                 addresses
                 towards
                 him
                 ,
                 our
                 thoughts
                 and
                 speeches
                 of
                 him
                 ,
                 and
                 of
                 the
                 things
                 that
                 refer
                 to
                 his
                 service
                 ,
                 may
                 be
                 evidently
                 inferred
                 from
                 those
                 natural
                 notions
                 ,
                 which
                 we
                 have
                 concerning
                 the
                 excellencies
                 of
                 his
                 Nature
                 ,
                 and
                 our
                 own
                 dependance
                 upon
                 him
                 .
              
               
                 The
                 duties
                 which
                 concern
                 the
                 promoting
                 of
                 our
                 own
                 and
                 our
                 neighbours
                 wellfare
                 ,
                 that
                 mutual
                 justice
                 ,
                 charity
                 ,
                 helpfulness
                 ,
                 which
                 we
                 are
                 to
                 exercise
                 towards
                 one
                 another
                 ;
                 these
                 may
                 each
                 of
                 them
                 be
                 deduced
                 from
                 that
                 common
                 principle
                 of
                 self-love
                 ,
                 whereby
                 every
                 one
                 doth
                 naturally
                 seek
                 his
                 own
                 well-fare
                 and
                 preservation
                 .
                 We
                 are
                 all
                 of
                 us
                 desirous
                 that
                 others
                 should
                 be
                 just
                 to
                 us
                 ,
                 ready
                 to
                 help
                 us
                 ,
                 and
                 do
                 good
                 to
                 us
                 ;
                 and
                 because
                 't
                 is
                 a
                 principle
                 of
                 the
                 highest
                 equity
                 and
                 reason
                 ,
                 that
                 we
                 should
                 be
                 willing
                 to
                 do
                 to
                 others
                 ,
                 as
                 we
                 desire
                 and
                 think
                 them
                 obliged
                 to
                 deal
                 with
                 us
                 ,
                 this
                 must
                 therefore
                 oblige
                 us
                 to
                 the
                 same
                 acts
                 of
                 charity
                 and
                 helpfulness
                 towards
                 them
                 .
                 Now
                 the
                 drawing
                 out
                 of
                 these
                 general
                 rules
                 ,
                 and
                 fitting
                 them
                 to
                 particular
                 cases
                 ;
                 a
                 studious
                 and
                 inquisitive
                 endeavour
                 ,
                 to
                 
                 find
                 out
                 what
                 our
                 Masters
                 will
                 is
                 ,
                 in
                 several
                 relations
                 and
                 circumstances
                 ,
                 this
                 I
                 call
                 the
                 duty
                 of
                 
                   knowing
                   the
                   Commandments
                
                 .
                 And
                 't
                 is
                 necessary
                 ,
                 that
                 they
                 should
                 be
                 thus
                 distinctly
                 known
                 ,
                 before
                 a
                 man
                 can
                 keep
                 them
                 .
              
               
                 2.
                 
                 A
                 consent
                 to
                 them
                 ,
                 or
                 approbation
                 of
                 them
                 ,
                 as
                 being
                 
                   haly
                   ,
                   just
                
                 ,
                 and
                 good
                 .
                 
                 Which
                 will
                 necessarily
                 follow
                 from
                 a
                 true
                 notion
                 of
                 the
                 ground
                 and
                 reason
                 of
                 them
                 ,
                 and
                 must
                 necessarily
                 precede
                 a
                 genuine
                 obedience
                 and
                 conformity
                 to
                 them
                 .
                 He
                 that
                 looks
                 upon
                 them
                 as
                 fetters
                 and
                 bonds
                 ,
                 doth
                 rather
                 indure
                 them
                 out
                 of
                 necessity
                 ,
                 than
                 obey
                 them
                 out
                 of
                 choice
                 and
                 love
                 .
                 
                   I
                   consent
                   to
                   the
                   Law
                   ,
                   that
                   it
                   is
                   good
                   ,
                
                 saith
                 
                 the
                 Apostle
                 ,
                 that
                 is
                 ,
                 I
                 do
                 in
                 my
                 judgment
                 own
                 the
                 fitness
                 and
                 reasonableness
                 of
                 the
                 things
                 therein
                 injoined
                 ,
                 as
                 being
                 the
                 most
                 proper
                 means
                 to
                 advance
                 the
                 perfection
                 of
                 our
                 natures
                 .
                 
                   The
                   law
                   of
                   the
                   Lord
                   is
                
                 
                 perfect
                 (
                 saith
                 the
                 
                   Psalmist
                   )
                
                 ;
                 not
                 only
                 formaliter
                 ,
                 in
                 it self
                 ,
                 but
                 also
                 effectivè
                 as
                 to
                 us
                 ,
                 it
                 makes
                 us
                 to
                 be
                 so
                 .
                 And
                 in
                 another
                 place
                 ,
                 
                   Thy
                   law
                   is
                   the
                   truth
                
                 ,
                 namely
                 ,
                 such
                 as
                 it
                 ought
                 to
                 be
                 .
                 There
                 is
                 a
                 congruity
                 
                 betwixt
                 our
                 well-beings
                 ,
                 and
                 the
                 nature
                 of
                 the
                 things
                 enjoined
                 .
                 And
                 it
                 is
                 this
                 conviction
                 alone
                 ,
                 that
                 must
                 beget
                 in
                 us
                 ,
                 a
                 love
                 of
                 it
                 ,
                 and
                 a
                 delight
                 to
                 practise
                 
                 it
                 .
                 He
                 that
                 harbours
                 any
                 prejudice
                 in
                 his
                 mind
                 against
                 the
                 ways
                 of
                 God
                 ,
                 as
                 if
                 they
                 were
                 unprofitable
                 ,
                 or
                 unequal
                 ,
                 can
                 never
                 submit
                 to
                 them
                 willingly
                 ,
                 but
                 out
                 of
                 a
                 constraint
                 ;
                 he
                 may
                 look
                 upon
                 them
                 as
                 his
                 task
                 and
                 burden
                 ,
                 but
                 not
                 as
                 his
                 joy
                 and
                 delight
                 .
                 Our
                 external
                 submission
                 to
                 the
                 Law
                 ,
                 can
                 never
                 be
                 kindly
                 and
                 regular
                 ▪
                 till
                 our
                 minds
                 be
                 cast
                 into
                 the
                 same
                 mould
                 with
                 it
                 ,
                 and
                 framed
                 unto
                 a
                 suitableness
                 and
                 conformity
                 to
                 it
                 .
                 And
                 such
                 a
                 temper
                 doth
                 ,
                 in
                 the
                 judgment
                 of
                 Seneca
                 ,
                 render
                 the
                 mind
                 truly
                 great
                 and
                 noble
                 ,
                 
                   Hic
                   est
                   magnus
                   animus
                   qui
                   se
                   Deo
                   tradidit
                   .
                
                 
                 And
                 in
                 another
                 place
                 ,
                 
                   In
                   regno
                   nati
                   sumus
                   ,
                   Deo
                   parere
                   libertas
                   est
                   .
                
                 
                   Such
                   a
                   man
                   hath
                   a
                   truly
                   great
                   and
                   generous
                   mind
                   ,
                   who
                   can
                   resign
                   up
                   himself
                   to
                   Gods
                   disposal
                   .
                   The
                   greatest
                   liberty
                   is
                   to
                   submit
                   to
                   the
                   Laws
                   of
                   our
                   Soveraign
                   .
                
                 
                   His
                   service
                   is
                   perfect
                   freedom
                
                 .
              
               
                 3.
                 
                 An
                 observance
                 of
                 them
                 ,
                 and
                 conformity
                 to
                 them
                 in
                 our
                 lives
                 .
                 This
                 is
                 the
                 end
                 both
                 of
                 the
                 Commandments
                 themselves
                 ,
                 and
                 likewise
                 of
                 our
                 knowleldg
                 and
                 approbation
                 of
                 them
                 ,
                 namely
                 ,
                 the
                 practice
                 of
                 holiness
                 and
                 virtue
                 in
                 the
                 conduct
                 of
                 our
                 lives
                 ;
                 whereby
                 we
                 are
                 to
                 be
                 advanced
                 unto
                 that
                 state
                 of
                 happiness
                 ,
                 wherein
                 the
                 perfection
                 of
                 our
                 natures
                 ,
                 and
                 our
                 
                 resemblance
                 of
                 the
                 Deity
                 doth
                 consist
                 .
              
               
                 And
                 because
                 the
                 best
                 of
                 men
                 do
                 frequently
                 fall
                 short
                 of
                 that
                 obedience
                 ,
                 which
                 is
                 due
                 to
                 the
                 Laws
                 of
                 God
                 ;
                 therefore
                 in
                 case
                 of
                 transgression
                 ,
                 natural
                 light
                 doth
                 direct
                 men
                 to
                 repentance
                 ,
                 which
                 is
                 an
                 hearty
                 sorrow
                 for
                 our
                 neglects
                 and
                 violations
                 of
                 the
                 Divine
                 Law
                 ,
                 accompanied
                 with
                 a
                 firm
                 and
                 effectual
                 purpose
                 and
                 resolution
                 of
                 amendment
                 for
                 the
                 future
                 .
                 Which
                 though
                 it
                 do
                 suppose
                 the
                 Commandments
                 of
                 God
                 not
                 to
                 have
                 been
                 duly
                 observed
                 ,
                 yet
                 is
                 it
                 the
                 only
                 remedy
                 left
                 in
                 such
                 cases
                 .
              
               
                 Some
                 have
                 questioned
                 ,
                 whether
                 there
                 be
                 any
                 obligation
                 upon
                 us
                 for
                 this
                 ,
                 by
                 the
                 light
                 of
                 nature
                 ;
                 partly
                 ,
                 because
                 the
                 Stoicks
                 deny
                 it
                 ;
                 and
                 partly
                 ,
                 because
                 reason
                 will
                 tell
                 a
                 man
                 that
                 it
                 cannot
                 afford
                 any
                 compensation
                 to
                 Divine
                 justice
                 .
                 To
                 which
                 I
                 should
                 say
                 ,
                 That
                 the
                 Stoicks
                 indeed
                 do
                 deny
                 this
                 ,
                 because
                 it
                 implies
                 passion
                 ,
                 which
                 their
                 
                   wise
                   man
                
                 must
                 be
                 without
                 ;
                 yet
                 they
                 will
                 admit
                 a
                 man
                 to
                 be
                 displeased
                 with
                 himself
                 for
                 any
                 error
                 or
                 mistake
                 ,
                 which
                 is
                 much
                 the
                 same
                 thing
                 with
                 sorrow
                 ,
                 though
                 under
                 another
                 name
                 .
                 And
                 though
                 this
                 be
                 not
                 enough
                 to
                 satisfie
                 infinite
                 justice
                 ,
                 yet
                 it
                 is
                 that
                 which
                 reason
                 doth
                 oblige
                 us
                 to
                 .
                 We
                 expect
                 from
                 those
                 who
                 offend
                 us
                 ,
                 that
                 they
                 should
                 profess
                 their
                 sorrow
                 and
                 shame
                 ,
                 
                 beg
                 pardon
                 ,
                 and
                 promise
                 amendment
                 .
                 And
                 the
                 men
                 of
                 Nineveh
                 did
                 upon
                 a
                 Natural
                 principle
                 betake
                 themselves
                 to
                 this
                 remedy
                 ,
                 and
                 with
                 good
                 success
                 ,
                 though
                 they
                 were
                 doubtful
                 of
                 it
                 ,
                 
                   Who
                   can
                   tell
                   if
                   God
                
                 
                 
                   will
                   turn
                   and
                   repent
                
                 ?
              
               
                 This
                 conformity
                 to
                 the
                 Law
                 of
                 God
                 requires
                 a
                 twofold
                 condition
                 ,
                 
                   
                     Universality
                     .
                  
                   
                     Regularity
                     .
                  
                
              
               
                 1.
                 
                 Universality
                 ;
                 both
                 as
                 to
                 the
                 time
                 ,
                 and
                 the
                 duties
                 themselves
                 ;
                 without
                 any
                 such
                 picking
                 and
                 chusing
                 amongst
                 them
                 ,
                 as
                 may
                 bend
                 the
                 Laws
                 to
                 make
                 them
                 suitable
                 to
                 our
                 own
                 interests
                 and
                 humours
                 .
              
               
                 2.
                 
                 Regularity
                 ;
                 in
                 the
                 due
                 proportioning
                 of
                 our
                 love
                 ,
                 and
                 zeal
                 ,
                 and
                 observance
                 ,
                 according
                 to
                 that
                 difference
                 which
                 there
                 is
                 in
                 the
                 true
                 nature
                 and
                 consequence
                 of
                 the
                 things
                 themselves
                 ;
                 preferring
                 mercy
                 and
                 obedience
                 ,
                 before
                 sacrifice
                 ;
                 and
                 the
                 
                   weighty
                   matters
                   of
                   the
                   Law
                
                 ,
                 before
                 
                   tything
                   of
                   mint
                   and
                   cummin
                   ;
                   righteousness
                
                 and
                 peace
                 ,
                 before
                 meat
                 and
                 drink
                 .
                 'T
                 is
                 true
                 ,
                 the
                 least
                 commandment
                 is
                 not
                 to
                 be
                 neglected
                 ,
                 as
                 having
                 stamped
                 upon
                 it
                 the
                 autority
                 of
                 the
                 great
                 God
                 :
                 But
                 then
                 we
                 are
                 to
                 consider
                 ,
                 that
                 the
                 same
                 autority
                 by
                 which
                 that
                 is
                 injoined
                 ,
                 doth
                 oblige
                 us
                 to
                 prefer
                 other
                 things
                 before
                 it
                 .
                 So
                 that
                 a
                 
                 man
                 doth
                 disobey
                 in
                 doing
                 a
                 good
                 thing
                 ,
                 when
                 upon
                 that
                 account
                 he
                 neglects
                 what
                 is
                 far
                 better
                 .
                 And
                 the
                 mistake
                 of
                 men
                 about
                 this
                 ,
                 is
                 the
                 true
                 cause
                 of
                 that
                 which
                 we
                 call
                 Superstition
                 which
                 is
                 one
                 of
                 the
                 opposites
                 to
                 Religion
                 ,
                 and
                 so
                 destructive
                 to
                 the
                 true
                 nature
                 of
                 it
                 .
                 Men
                 being
                 apt
                 to
                 think
                 themselves
                 priviledged
                 for
                 their
                 neglects
                 and
                 failings
                 in
                 some
                 greater
                 matters
                 ,
                 by
                 their
                 zeal
                 about
                 lesser
                 things
                 .
              
               
                 Now
                 nothing
                 will
                 contribute
                 more
                 to
                 banish
                 this
                 Superstition
                 out
                 of
                 the
                 world
                 ,
                 than
                 a
                 sober
                 enquiry
                 into
                 the
                 nature
                 and
                 causes
                 of
                 things
                 ,
                 whereby
                 we
                 may
                 be
                 able
                 to
                 take
                 a
                 just
                 estimate
                 of
                 their
                 evidence
                 and
                 importance
                 ,
                 and
                 consequently
                 to
                 proportion
                 our
                 zeal
                 about
                 them
                 .
              
               
                 I
                 mention
                 this
                 the
                 rather
                 ,
                 because
                 it
                 hath
                 been
                 by
                 some
                 objected
                 ,
                 that
                 humane
                 Learning
                 and
                 Philosophy
                 doth
                 much
                 indispose
                 men
                 for
                 this
                 humble
                 submission
                 to
                 Divine
                 Laws
                 ,
                 by
                 framing
                 their
                 minds
                 to
                 other
                 notions
                 and
                 inclinations
                 than
                 what
                 are
                 agreeable
                 to
                 Religion
                 .
              
               
                 But
                 that
                 this
                 is
                 a
                 false
                 and
                 groundless
                 prejudice
                 ,
                 may
                 be
                 made
                 very
                 evident
                 ;
                 The
                 true
                 knowledg
                 of
                 the
                 nature
                 of
                 things
                 ,
                 being
                 amongst
                 natural
                 helps
                 ,
                 one
                 of
                 the
                 most
                 effectual
                 to
                 keep
                 men
                 off
                 from
                 those
                 two
                 extremes
                 of
                 Religion
                 ,
                 Superstition
                 and
                 Prophaneness
                 .
              
               
               
                 1.
                 
                 For
                 Superstition
                 ;
                 this
                 doth
                 properly
                 consist
                 in
                 a
                 misapprehension
                 of
                 things
                 ,
                 placing
                 Religion
                 in
                 such
                 things
                 as
                 they
                 ought
                 not
                 for
                 the
                 matter
                 ,
                 or
                 in
                 such
                 a
                 degree
                 as
                 they
                 ought
                 not
                 for
                 the
                 measure
                 ;
                 which
                 proceeds
                 from
                 ignorance
                 .
              
               
                 2.
                 
                 For
                 Prophaneness
                 ;
                 this
                 doth
                 consist
                 in
                 a
                 neglect
                 or
                 irreverence
                 towards
                 sacred
                 things
                 and
                 duties
                 ,
                 when
                 such
                 matters
                 as
                 ought
                 to
                 have
                 our
                 highest
                 esteem
                 ,
                 are
                 rendered
                 vile
                 and
                 common
                 .
                 And
                 this
                 likewise
                 doth
                 proceed
                 from
                 ignorance
                 of
                 the
                 true
                 nature
                 of
                 things
                 .
                 Now
                 one
                 of
                 the
                 best
                 remedies
                 against
                 this
                 ,
                 is
                 the
                 study
                 of
                 Philosophy
                 ,
                 and
                 a
                 skill
                 in
                 nature
                 ,
                 which
                 will
                 be
                 apt
                 to
                 beget
                 in
                 men
                 ,
                 a
                 veneration
                 for
                 the
                 God
                 of
                 nature
                 .
                 And
                 therefore
                 to
                 those
                 Nations
                 who
                 have
                 been
                 destitute
                 of
                 Revelation
                 ,
                 the
                 same
                 persons
                 have
                 been
                 both
                 their
                 Philosophers
                 and
                 their
                 Priests
                 ;
                 those
                 who
                 had
                 most
                 skill
                 in
                 one
                 kind
                 of
                 knowledg
                 ,
                 being
                 thought
                 most
                 fit
                 to
                 instruct
                 and
                 direct
                 men
                 in
                 the
                 other
                 .
                 And
                 if
                 we
                 consult
                 the
                 stories
                 of
                 other
                 places
                 and
                 times
                 ,
                 we
                 shall
                 constantly
                 find
                 those
                 Nations
                 most
                 solemn
                 and
                 devout
                 in
                 their
                 worship
                 ,
                 who
                 have
                 been
                 most
                 civilized
                 and
                 most
                 philosophical
                 .
                 And
                 on
                 the
                 contrary
                 ,
                 those
                 other
                 Nations
                 in
                 America
                 and
                 Africa
                 ,
                 whom
                 Navigators
                 report
                 to
                 be
                 
                 most
                 destitute
                 of
                 Religion
                 ,
                 are
                 withall
                 most
                 brutish
                 and
                 barbarous
                 as
                 to
                 other
                 Arts
                 and
                 knowledg
                 .
              
               
                 It
                 cannot
                 be
                 denyed
                 indeed
                 ,
                 but
                 that
                 a
                 slight
                 superficial
                 knowledg
                 of
                 things
                 ,
                 will
                 render
                 a
                 man
                 obnoxious
                 either
                 to
                 Superstition
                 ,
                 or
                 to
                 Atheistical
                 thoughts
                 ;
                 especially
                 if
                 joined
                 with
                 a
                 proud
                 mind
                 and
                 vicious
                 inclinations
                 .
                 He
                 that
                 hath
                 made
                 some
                 little
                 progress
                 in
                 natural
                 enquiries
                 ,
                 and
                 gotten
                 some
                 smattering
                 in
                 the
                 phrases
                 of
                 any
                 Theory
                 ,
                 whereby
                 (
                 as
                 he
                 conceives
                 )
                 he
                 can
                 solve
                 some
                 of
                 the
                 common
                 Phaenomena
                 ,
                 may
                 be
                 apt
                 to
                 think
                 ,
                 that
                 all
                 the
                 rest
                 will
                 prove
                 as
                 easie
                 as
                 his
                 first
                 beginning
                 seems
                 to
                 be
                 ;
                 and
                 that
                 he
                 shall
                 be
                 able
                 to
                 give
                 an
                 account
                 of
                 all
                 things
                 :
                 But
                 they
                 that
                 penetrate
                 more
                 deeply
                 into
                 the
                 nature
                 of
                 things
                 ,
                 and
                 do
                 not
                 look
                 upon
                 second
                 causes
                 ,
                 as
                 being
                 single
                 and
                 scattered
                 ,
                 but
                 upon
                 the
                 whole
                 chain
                 of
                 them
                 as
                 linked
                 together
                 ,
                 will
                 in
                 the
                 plainest
                 things
                 ,
                 such
                 as
                 are
                 counted
                 most
                 obvious
                 ,
                 acknowledg
                 their
                 own
                 ignorance
                 ,
                 and
                 a
                 Divine
                 power
                 ;
                 and
                 so
                 become
                 more
                 modest
                 and
                 humblé
                 in
                 their
                 thoughts
                 and
                 carriage
                 .
                 Such
                 inquisitive
                 persons
                 will
                 easily
                 discern
                 (
                 as
                 a
                 noble
                 Author
                 hath
                 well
                 expressed
                 it
                 )
                 that
                 the
                 highest
                 link
                 of
                 Natures
                 Chain
                 is
                 fastened
                 to
                 Jupiter's
                 Chair
                 .
              
               
               
                 This
                 (
                 notwithstanding
                 it
                 be
                 a
                 digression
                 )
                 I
                 thought
                 fit
                 to
                 say
                 ,
                 by
                 way
                 of
                 vindication
                 and
                 answer
                 to
                 those
                 prejudices
                 ,
                 which
                 some
                 men
                 have
                 raised
                 against
                 humane
                 Learning
                 and
                 the
                 study
                 of
                 Philosophy
                 ,
                 as
                 if
                 this
                 were
                 apt
                 to
                 dispose
                 men
                 unto
                 Atheistical
                 principles
                 and
                 practices
                 .
                 Whereas
                 a
                 sober
                 enquiry
                 into
                 the
                 nature
                 of
                 things
                 ,
                 a
                 diligent
                 perusal
                 of
                 this
                 volume
                 of
                 the
                 world
                 ,
                 doth
                 of
                 it self
                 naturally
                 tend
                 to
                 make
                 men
                 regular
                 in
                 their
                 minds
                 and
                 conversations
                 ,
                 and
                 to
                 keep
                 them
                 off
                 from
                 those
                 two
                 opposites
                 of
                 Religion
                 ,
                 Superstition
                 and
                 Prophaneness
                 .
              
            
             
               
               
                 CHAP.
                 XVII
                 .
              
               
                 
                   Of
                   Passive
                   Obedience
                   ,
                   
                     or
                     Patience
                     and
                     Submission
                     to
                     the
                     Will
                     of
                     God.
                     
                  
                
              
               
                 THus
                 much
                 may
                 suffice
                 concerning
                 the
                 nature
                 and
                 duty
                 of
                 Active
                 Obedience
                 .
              
               
                 I
                 proceed
                 to
                 that
                 of
                 Passive
                 Obedience
                 ,
                 or
                 patient
                 submission
                 under
                 the
                 afflicting
                 hand
                 of
                 God.
                 
              
               
                 And
                 though
                 this
                 may
                 seem
                 one
                 of
                 the
                 most
                 difficult
                 of
                 all
                 other
                 duties
                 ,
                 and
                 most
                 repugnant
                 to
                 humane
                 nature
                 ;
                 yet
                 is
                 there
                 no
                 subject
                 more
                 excellently
                 discussed
                 by
                 the
                 
                   Heathen
                   Moralists
                
                 ,
                 and
                 wherein
                 they
                 seem
                 more
                 to
                 exceed
                 themselves
                 ,
                 than
                 this
                 .
              
               
                 I
                 shall
                 mention
                 out
                 of
                 them
                 some
                 of
                 those
                 passages
                 ,
                 which
                 seem
                 to
                 me
                 most
                 apposite
                 and
                 material
                 to
                 this
                 purpose
                 ,
                 under
                 these
                 four
                 heads
                 ,
                 which
                 contain
                 the
                 several
                 Arguments
                 to
                 this
                 duty
                 ;
                 viz.
                 
              
               
               
                 1.
                 
                 Such
                 as
                 refer
                 to
                 God
                 ,
                 by
                 whose
                 Providence
                 all
                 our
                 sufferings
                 are
                 procur'd
                 ,
                 or
                 permitted
                 .
              
               
                 2.
                 
                 Such
                 as
                 concern
                 our selves
                 .
              
               
                 3.
                 
                 Such
                 as
                 may
                 be
                 derived
                 from
                 the
                 nature
                 of
                 affliction
                 .
              
               
                 4.
                 
                 And
                 lastly
                 ,
                 such
                 as
                 refer
                 to
                 this
                 grace
                 of
                 Patience
                 .
              
               
                 1.
                 
                 There
                 are
                 many
                 Arguments
                 to
                 convince
                 us
                 of
                 the
                 reasonableness
                 of
                 this
                 duty
                 ,
                 from
                 the
                 Nature
                 and
                 Attributes
                 of
                 God
                 ,
                 who
                 either
                 sends
                 affliction
                 ,
                 or
                 permits
                 them
                 to
                 fall
                 upon
                 us
                 .
                 I
                 shall
                 rank
                 them
                 under
                 these
                 three
                 heads
                 :
                 1.
                 
                 His
                 
                   infinite
                   knowledg
                
                 and
                 wisdom
                 .
                 2.
                 
                 His
                 goodness
                 and
                 patience
                 towards
                 us
                 .
                 3.
                 
                 His
                 power
                 and
                 dominion
                 over
                 us
                 .
              
               
                 1.
                 
                 From
                 the
                 consideration
                 of
                 his
                 
                   infinite
                   knowledg
                
                 and
                 wisdom
                 ,
                 whereby
                 he
                 takes
                 notice
                 of
                 ,
                 and
                 doth
                 concern
                 himself
                 about
                 every
                 particular
                 event
                 in
                 the
                 world
                 ,
                 making
                 
                   all
                   things
                   beautiful
                   ,
                   and
                   in
                   their
                   time
                   ,
                
                 disposing
                 of
                 all
                 to
                 the
                 best
                 .
                 Which
                 is
                 an
                 argument
                 ,
                 that
                 divers
                 of
                 the
                 Heathen
                 Philosophers
                 do
                 very
                 largely
                 insist
                 upon
                 .
                 Particularly
                 ,
                 Antoninus
                 ,
                 who
                 
                 hath
                 this
                 passage
                 :
                 
                   If
                   God
                   (
                   saith
                   he
                   )
                   do
                   not
                   take
                   particular
                   notice
                   of
                   ,
                   and
                   
                   care
                   for
                   me
                   and
                   my
                   affairs
                   ,
                   why
                   do
                   I
                   at
                   any
                   time
                   pray
                   to
                   him
                   ;
                   and
                   if
                   he
                   doth
                   exercise
                   a
                   special
                   providence
                   towards
                   all
                   events
                   ,
                   no
                   doubt
                   but
                   he
                   doth
                   consult
                   well
                   and
                   wisely
                   about
                   them
                   ,
                   nor
                   would
                   he
                   suffer
                   any
                   hurt
                   or
                   prejudice
                   to
                   befall
                   me
                   ,
                   unless
                   it
                   were
                   for
                   a
                   greater
                   good
                   upon
                   some
                   other
                   account
                   ,
                   And
                   in
                   this
                   I
                   ought
                   to
                   acquiesce
                   .
                
                 And
                 in
                 another
                 place
                 saith
                 the
                 same
                 Author
                 .
                 
                   I
                   
                   refer
                   every
                   thing
                   that
                   befalls
                   me
                   to
                   God
                   ,
                   as
                   the
                   contriver
                   of
                   it
                   ,
                   by
                   whom
                   all
                   events
                   are
                   disposed
                   in
                   a
                   wise
                   order
                   .
                
              
               
                 There
                 are
                 also
                 many
                 great
                 and
                 excellent
                 sayings
                 in
                 Epictetus
                 to
                 this
                 purpose
                 .
                 
                 
                   That
                   must
                   needs
                   be
                   much
                   more
                   desireable
                   ,
                   which
                   is
                   chosen
                   by
                   the
                   wisdom
                   of
                   God
                   ,
                   than
                   that
                   which
                   I
                   chuse
                   .
                
                 A
                 reluctancy
                 against
                 the
                 Divine
                 will
                 ,
                 is
                 the
                 ground
                 of
                 all
                 Irreligion
                 and
                 Atheism
                 in
                 the
                 world
                 .
                 
                   Why
                   may
                   not
                   a
                   man
                   refuse
                   
                   to
                   obey
                   God
                   in
                   what
                   he
                   commands
                   ,
                   as
                   well
                   as
                   to
                   submit
                   to
                   him
                   in
                   what
                   he
                   inflicts
                   ?
                   And
                   then
                   what
                   ground
                   can
                   there
                   be
                   for
                   any
                   pretence
                   to
                   Religion
                   ?
                   We
                   should
                   all
                   
                     (
                     saith
                     he
                  
                   )
                   conform
                   our
                   minds
                   to
                   the
                   will
                   of
                   providence
                   ,
                   and
                   most
                   willingly
                   follow
                   whither
                   ever
                   he
                   shall
                   lead
                   us
                   ,
                   as
                   knowing
                   it
                   to
                   proceed
                   from
                   the
                   best
                   and
                   wisest
                   contrivance
                   .
                   I
                   do
                   
                   
                   in
                   my
                   judgment
                   more
                   consent
                   to
                   that
                   which
                   God
                   would
                   have
                   ,
                   than
                   to
                   that
                   which
                   my
                   own
                   inclinations
                   lead
                   unto
                   .
                   I
                   would
                   desire
                   ,
                   and
                   will
                   just
                   so
                   ,
                   and
                   
                   no
                   otherwise
                   than
                   as
                   he
                   doth
                   .
                
                 And
                 in
                 another
                 place
                 ,
                 
                   Use
                   me
                   as
                   thou
                   pleasest
                   ,
                   I
                   do
                   fully
                   consent
                   ,
                   and
                   submit
                   to
                   it
                   ,
                   and
                   shall
                   refuse
                   nothing
                   which
                   shall
                   seem
                   good
                   unto
                   thee
                   .
                   Lead
                   me
                   whither
                   ever
                   thou
                   wilt
                   ,
                   put
                   me
                   into
                   what
                   condition
                   thou
                   pleasest
                   ,
                   must
                   I
                   be
                   in
                   a
                   private
                   ,
                   not
                   in
                   a
                   publick
                   station
                   ,
                   in
                   poverty
                   not
                   in
                   wealth
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   I
                   will
                   not
                   only
                   consent
                   to
                   it
                   ,
                   but
                   make
                   it
                   my
                   business
                   to
                   apologize
                   for
                   it
                   ,
                   to
                   justify
                   and
                   maintain
                   before
                   all
                   men
                   ,
                   such
                   thy
                   dealing
                   with
                   me
                   to
                   be
                   most
                   fitting
                   and
                   prudent
                   ,
                   most
                   suitable
                   and
                   advantageous
                   to
                   my
                   condition
                   .
                
              
               
                 And
                 besides
                 the
                 reasons
                 to
                 this
                 purpose
                 from
                 natural
                 light
                 ,
                 which
                 are
                 so
                 excellently
                 improved
                 and
                 urged
                 by
                 some
                 of
                 the
                 Philosophers
                 ,
                 there
                 are
                 likewise
                 several
                 attestations
                 of
                 this
                 nature
                 in
                 Scripture
                 ,
                 wherein
                 God
                 is
                 said
                 to
                 
                   afflict
                   out
                   of
                   faithfulness
                
                 .
                 To
                 be
                 
                   Wise
                   in
                   counsel
                
                 ,
                 and
                 excellent
                 
                 
                   in
                   working
                
                 ,
                 signifying
                 all
                 the
                 works
                 of
                 his
                 providence
                 to
                 be
                 most
                 excellent
                 ,
                 because
                 
                 they
                 proceed
                 from
                 the
                 wisest
                 counsel
                 .
              
               
                 And
                 though
                 some
                 particular
                 dispensations
                 may
                 seem
                 unto
                 us
                 to
                 be
                 difficult
                 and
                 obscure
                 ,
                 
                   His
                   judgments
                   being
                   unsearchable
                   ,
                   and
                   his
                   ways
                   past
                   finding
                   out
                
                 ;
                 yet
                 we
                 may
                 be
                 most
                 sure
                 that
                 there
                 is
                 an
                 excellent
                 contrivance
                 in
                 all
                 of
                 them
                 .
                 
                   Though
                   clouds
                   and
                   darkness
                   may
                   be
                   round
                   about
                   him
                   ,
                   yet
                   righteousness
                   and
                   judgment
                   are
                   the
                   habitation
                   of
                   his
                   throne
                   .
                
              
               
                 And
                 besides
                 the
                 more
                 general
                 assertions
                 which
                 the
                 Scripture
                 doth
                 frequently
                 mention
                 to
                 this
                 purpose
                 ,
                 It
                 doth
                 likewise
                 more
                 particularly
                 insist
                 upon
                 those
                 special
                 reasons
                 and
                 ends
                 ,
                 whereby
                 the
                 wisdom
                 of
                 such
                 dispensations
                 are
                 to
                 be
                 justified
                 ;
                 as
                 namely
                 ,
                 
                   To
                   make
                   us
                   partakers
                   of
                   Gods
                
                 
                 
                   holiness
                   ;
                   to
                   work
                   in
                   us
                   the
                   peaceable
                   fruits
                   of
                   righteousness
                
                 ;
                 to
                 save
                 us
                 from
                 
                   being
                   condemned
                   with
                   the
                   world
                
                 ;
                 to
                 preserve
                 
                 in
                 us
                 a
                 holy
                 awe
                 and
                 reverence
                 ,
                 
                   They
                   have
                   no
                   changes
                   ,
                   therefore
                   they
                   fear
                   not
                   God
                   ,
                   Psal.
                
                 55.
                 19.
                 
                 To
                 quicken
                 our
                 rellish
                 of
                 those
                 mercies
                 which
                 we
                 enjoy
                 ,
                 and
                 our
                 thankfulness
                 for
                 them
                 :
                 To
                 wean
                 our
                 affections
                 from
                 the
                 things
                 of
                 this
                 world
                 ;
                 to
                 prevent
                 the
                 surfeits
                 of
                 prosperity
                 ,
                 to
                 enlarge
                 our
                 experience
                 ,
                 to
                 contract
                 such
                 a
                 kind
                 of
                 hardiness
                 ,
                 and
                 courage
                 as
                 may
                 become
                 a
                 militant
                 state
                 ;
                 to
                 
                 keep
                 up
                 in
                 our
                 minds
                 a
                 continual
                 sense
                 of
                 our
                 dependent
                 condition
                 ;
                 which
                 are
                 some
                 of
                 the
                 principal
                 things
                 ,
                 wherein
                 our
                 happiness
                 doth
                 consist
                 .
              
               
                 To
                 which
                 may
                 be
                 added
                 ,
                 that
                 the
                 Scripture
                 doth
                 likewise
                 contain
                 several
                 express
                 promises
                 ,
                 to
                 assure
                 us
                 of
                 the
                 benefit
                 and
                 advantage
                 to
                 be
                 had
                 by
                 the
                 crosses
                 that
                 befall
                 us
                 .
                 That
                 
                   all
                   things
                
                 in
                 the
                 issue
                 
                   shall
                   work
                   together
                   for
                   our
                   good
                   ,
                   Rom.
                
                 8.
                 28.
                 
                 So
                 that
                 there
                 is
                 not
                 a
                 trouble
                 or
                 affliction
                 that
                 we
                 meet
                 with
                 ,
                 which
                 we
                 could
                 be
                 without
                 ,
                 but
                 it
                 hath
                 its
                 necessary
                 place
                 and
                 work
                 ,
                 in
                 that
                 frame
                 and
                 design
                 of
                 events
                 ,
                 which
                 the
                 providence
                 of
                 God
                 hath
                 ordained
                 ,
                 for
                 the
                 bringing
                 of
                 us
                 to
                 happiness
                 .
                 And
                 though
                 all
                 of
                 them
                 may
                 
                   for
                   the
                   present
                   seem
                   grievous
                
                 ,
                 and
                 some
                 of
                 them
                 perhaps
                 not
                 suitable
                 to
                 the
                 Divine
                 goodness
                 and
                 promises
                 ;
                 yet
                 of
                 this
                 we
                 may
                 be
                 most
                 assured
                 ,
                 that
                 all
                 the
                 
                   ways
                   of
                   the
                   Lord
                   ,
                   are
                
                 
                 
                   mercy
                   and
                   truth
                   ,
                   to
                   such
                   as
                   keep
                   his
                   covenant
                   and
                   his
                   testimonies
                   .
                
                 And
                 there
                 are
                 few
                 persons
                 who
                 have
                 been
                 observant
                 of
                 Gods
                 dealings
                 towards
                 them
                 ,
                 but
                 are
                 able
                 to
                 say
                 from
                 their
                 own
                 experience
                 ,
                 that
                 
                   it
                   is
                   good
                   for
                   them
                   ,
                   that
                   they
                   have
                   been
                   afflicted
                   .
                
              
               
               
                 2.
                 
                 A
                 second
                 Argument
                 to
                 this
                 purpose
                 ,
                 is
                 from
                 the
                 consideration
                 of
                 Gods
                 goodness
                 and
                 patience
                 towards
                 us
                 .
                 I
                 have
                 shewed
                 before
                 from
                 several
                 acknowledgments
                 of
                 the
                 Heathen
                 ,
                 what
                 apprehensions
                 they
                 had
                 of
                 the
                 Divine
                 goodness
                 and
                 forbearance
                 towards
                 sinners
                 ,
                 from
                 whence
                 't
                 is
                 easie
                 to
                 infer
                 the
                 equity
                 and
                 reasonableness
                 of
                 our
                 patient
                 submission
                 under
                 his
                 afflicting
                 hand
                 .
                 He
                 is
                 
                   merciful
                   and
                
                 
                 
                   gracious
                   ,
                   longsuffering
                   ,
                   abundant
                   in
                   goodness
                   and
                   truth
                   .
                
                 The
                 Apostle
                 speaks
                 of
                 
                 
                   the
                   riches
                   of
                   his
                   goodness
                   and
                   forbearance
                   and
                   longsuffering
                   .
                
                 He
                 doth
                 indulge
                 us
                 in
                 our
                 failings
                 ,
                 and
                 infirmities
                 ,
                 with
                 such
                 a
                 kind
                 of
                 tenderness
                 ,
                 as
                 nurses
                 use
                 to
                 their
                 young
                 children
                 .
                 Now
                 there
                 is
                 all
                 imaginable
                 equity
                 in
                 this
                 consequence
                 ,
                 that
                 if
                 he
                 bear
                 with
                 us
                 in
                 what
                 we
                 cannot
                 lawfully
                 do
                 ,
                 that
                 we
                 should
                 bear
                 with
                 him
                 ,
                 in
                 
                   doing
                   what
                   he
                   will
                   with
                   his
                   own
                   .
                
                 If
                 he
                 be
                 patient
                 towards
                 us
                 in
                 our
                 sinning
                 against
                 him
                 ,
                 when
                 we
                 oppose
                 and
                 provoke
                 him
                 ,
                 't
                 is
                 but
                 reason
                 that
                 we
                 should
                 be
                 patient
                 in
                 our
                 sufferings
                 from
                 him
                 ,
                 when
                 he
                 endeavours
                 to
                 heal
                 and
                 reclaim
                 us
                 .
              
               
                 
                   It
                   is
                   of
                   the
                   Lords
                   mercies
                   that
                   we
                   are
                   not
                   consumed
                   ,
                   and
                   because
                   his
                   compassions
                
                 
                 
                   fail
                   not
                
                 .
                 'T
                 is
                 a
                 great
                 argument
                 of
                 favour
                 
                 and
                 tenderness
                 ,
                 that
                 God
                 is
                 pleased
                 to
                 spare
                 us
                 in
                 the
                 midst
                 of
                 our
                 provocations
                 .
                 'T
                 were
                 but
                 justice
                 if
                 he
                 should
                 suddenly
                 snatch
                 us
                 out
                 of
                 this
                 life
                 ,
                 and
                 cast
                 us
                 into
                 Hell
                 :
                 If
                 he
                 doth
                 abate
                 any
                 thing
                 of
                 this
                 ,
                 
                   He
                   doth
                   then
                   punish
                   us
                   less
                   than
                   our
                   iniquities
                   deserve
                   ,
                
                 and
                 we
                 have
                 more
                 reason
                 to
                 praise
                 him
                 ,
                 than
                 to
                 complain
                 against
                 him
                 :
                 
                   For
                   he
                   hath
                   not
                   dealt
                   with
                   us
                   after
                   our
                   sins
                   ,
                   nor
                   rewarded
                   us
                   according
                   to
                   our
                   iniquities
                   .
                
              
               
                 He
                 that
                 considers
                 the
                 mercies
                 he
                 injoys
                 ,
                 as
                 well
                 as
                 the
                 evils
                 he
                 suffers
                 ,
                 and
                 will
                 impartially
                 compare
                 them
                 both
                 together
                 ,
                 may
                 find
                 that
                 though
                 his
                 
                   afflictions
                   do
                   abound
                
                 ,
                 yet
                 
                   his
                   consolations
                   do
                   much
                   more
                   abound
                
                 ;
                 and
                 that
                 upon
                 the
                 whole
                 
                 matter
                 ,
                 when
                 his
                 condition
                 is
                 at
                 the
                 worst
                 ,
                 't
                 is
                 much
                 better
                 than
                 what
                 he
                 himself
                 deserves
                 ,
                 or
                 what
                 many
                 others
                 enjoy
                 .
              
               
                 They
                 that
                 are
                 sensible
                 of
                 every
                 thing
                 they
                 enjoy
                 as
                 being
                 the
                 free
                 gift
                 of
                 God
                 ,
                 will
                 not
                 murmur
                 against
                 him
                 ,
                 when
                 he
                 is
                 pleased
                 to
                 resume
                 any
                 thing
                 from
                 them
                 .
                 There
                 must
                 needs
                 be
                 much
                 unreasonableness
                 and
                 want
                 of
                 equity
                 in
                 that
                 disposition
                 ,
                 which
                 cannot
                 bear
                 with
                 some
                 sufferings
                 from
                 that
                 hand
                 ,
                 from
                 which
                 we
                 receive
                 all
                 our
                 enjoyments
                 .
                 
                   Shall
                   we
                   receive
                   good
                   at
                   the
                   hand
                   of
                   God
                   ,
                   and
                   shall
                   
                   
                   we
                   not
                   receive
                   evil
                   ?
                
                 The
                 evils
                 we
                 suffer
                 are
                 much
                 short
                 of
                 our
                 desert
                 ,
                 the
                 good
                 we
                 enjoy
                 is
                 much
                 beyond
                 our
                 deserts
                 .
                 And
                 therefore
                 upon
                 either
                 account
                 ,
                 it
                 must
                 be
                 highly
                 unreasonable
                 for
                 a
                 man
                 to
                 be
                 guilty
                 of
                 impatience
                 and
                 murmuring
                 .
                 
                   Iniquus
                   est
                   qui
                   muneris
                   sui
                   arbitrium
                   danti
                   non
                   relinquit
                   ,
                
                 saith
                 Seneca
                 ;
                 
                   That
                   man
                   
                   must
                   needs
                   be
                   unjust
                   and
                   unequal
                   ,
                   who
                   doth
                   not
                   think
                   fit
                   to
                   leave
                   the
                   Giver
                   unto
                   the
                   liberty
                   of
                   his
                   own
                   gift
                   ,
                   to
                   resume
                   it
                   again
                   when
                   he
                   pleaseth
                   .
                
                 And
                 such
                 an
                 one
                 may
                 justly
                 be
                 reputed
                 greedy
                 ,
                 who
                 is
                 more
                 sensible
                 of
                 loss
                 in
                 the
                 restoring
                 of
                 a
                 thing
                 ,
                 than
                 of
                 gain
                 in
                 the
                 enjoyment
                 of
                 it
                 .
                 He
                 is
                 an
                 ingrateful
                 wretch
                 ,
                 who
                 complains
                 of
                 that
                 as
                 an
                 injury
                 ,
                 which
                 is
                 but
                 restitution
                 of
                 what
                 was
                 freely
                 lent
                 .
                 And
                 he
                 is
                 a
                 fool
                 ,
                 who
                 knows
                 not
                 how
                 to
                 receive
                 benefit
                 by
                 good
                 things
                 ,
                 any
                 otherwise
                 than
                 by
                 the
                 present
                 fruition
                 of
                 them
                 .
              
               
                 So
                 Epictetus
                 ,
                 speaking
                 concerning
                 the
                 
                 unreasonableness
                 of
                 murmuring
                 at
                 any
                 cross
                 events
                 ,
                 he
                 hath
                 this
                 passage
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 
                   What
                   reason
                   have
                   I
                   to
                   fight
                   against
                   God
                   ?
                   Why
                   should
                   I
                   desire
                   things
                   not
                   desireable
                   ?
                   He
                   that
                   gave
                   hath
                   power
                   to
                   take
                   ,
                   and
                   why
                   should
                   I
                   resist
                   ?
                   This
                   would
                   not
                   only
                   be
                   great
                   folly
                   ,
                   to
                   
                   oppose
                   one
                   that
                   is
                   much
                   stronger
                   ,
                   but
                   great
                   injustice
                   likewise
                   ,
                   to
                   fight
                   against
                   a
                   benefactor
                   .
                   You
                   have
                   received
                   all
                   that
                   you
                   have
                   ,
                   and
                   your
                   own
                   very
                   being
                   from
                   him
                   ,
                   and
                   why
                   should
                   you
                   take
                   it
                   so
                   heinously
                   ,
                   if
                   he
                   is
                   pleased
                   to
                   resume
                   something
                   back
                   again
                   ?
                
              
               
                 3.
                 
                 The
                 consideration
                 of
                 the
                 Divine
                 power
                 and
                 
                   dominion
                   over
                   us
                
                 ,
                 must
                 needs
                 engage
                 us
                 to
                 a
                 quiet
                 submission
                 under
                 his
                 hand
                 .
                 There
                 are
                 many
                 excellent
                 discourses
                 to
                 this
                 purpose
                 amongst
                 the
                 Heathen
                 Philosophers
                 ,
                 as
                 particularly
                 in
                 Seneca
                 .
                 
                   There
                   is
                   nothing
                   (
                   saith
                   he
                   )
                   more
                   desireable
                   than
                   for
                   a
                   man
                   to
                   arrive
                   unto
                   this
                   temper
                   of
                   mind
                   ,
                   to
                   be
                   able
                   in
                   all
                   troubles
                   and
                   afflictions
                   ,
                   to
                   quiet
                   himself
                   with
                   this
                   thought
                   ,
                   
                     Diis
                     aliter
                     visum
                     est
                  
                   ;
                
                 
                   God
                   thinks
                   not
                   fit
                   to
                   have
                   it
                   so
                   ,
                   and
                   therefore
                   I
                   ought
                   to
                   be
                   content
                   ;
                
                 which
                 is
                 the
                 same
                 sense
                 with
                 that
                 in
                 the
                 
                   Scripture
                   ,
                   It
                   is
                   the
                   Lord
                   Jehovah
                   ,
                   let
                   him
                   do
                   what
                   seemeth
                   good
                   unto
                   him
                   .
                
                 
                 
                   I
                   was
                   dumb
                   and
                   opened
                   not
                   my
                   mouth
                   ,
                   because
                   thou
                   didst
                   it
                   .
                
              
               
                 
                   In
                   all
                   those
                   conditions
                   which
                   seem
                   
                   hard
                   and
                   grievous
                   to
                   me
                   (
                   saith
                   the
                   same
                   Author
                   )
                   I
                   do
                   thus
                   dispose
                   my self
                   .
                
                 I
                 consider
                 they
                 come
                 from
                 God
                 ,
                 
                   Et
                   non
                   pareo
                   Deo
                   sed
                   assentior
                   ,
                   ex
                   animo
                   illum
                   ,
                   
                   non
                   quia
                   necesse
                   est
                   ,
                   sequor
                   :
                
                 
                   And
                   I
                   do
                   endeavour
                   not
                   meerly
                   to
                   submit
                   ,
                   but
                   to
                   assent
                   to
                   him
                   in
                   his
                   dealings
                   ,
                   not
                   to
                   follow
                   him
                   only
                   out
                   of
                   necessity
                   ,
                   but
                   out
                   of
                   choice
                   .
                
                 And
                 in
                 another
                 place
                 ,
                 giving
                 
                 counsel
                 to
                 such
                 as
                 were
                 in
                 an
                 afflicted
                 estate
                 ,
                 he
                 thus
                 adviseth
                 ,
                 
                   Quaecunque
                   fiunt
                   ,
                   debuisse
                   fieri
                   put
                   et
                   ,
                   nec
                   velit
                   objurgare
                   naturam
                   :
                   Optimum
                   est
                   pati
                   quod
                   emendare
                   non
                   possis
                   ,
                   &
                   Deum
                   (
                   quo
                   autore
                   cuncta
                   proveniunt
                   )
                   sine
                   murmuratione
                   comitari
                   :
                
                 
                   Let
                   such
                   a
                   man
                   think
                   that
                   nothing
                   comes
                   to
                   pass
                   ,
                   but
                   what
                   ought
                   to
                   be
                   ;
                   and
                   let
                   him
                   not
                   take
                   upon
                   him
                   to
                   reprehend
                   providence
                   :
                   'T
                   is
                   best
                   for
                   a
                   man
                   to
                   bear
                   what
                   he
                   cannot
                   mend
                   ,
                   and
                   to
                   follow
                   God
                   (
                   by
                   whom
                   all
                   events
                   are
                   disposed
                   )
                   without
                   murmuring
                   .
                   Let
                   us
                   
                     (
                     saith
                     he
                  
                   )
                   bespeak
                   God
                   as
                   Cleanthes
                   did
                   ,
                   
                     
                       Duc
                       me
                       parens
                       ,
                       celsique
                       dominator
                       poli
                       ,
                    
                     
                       Quocunque
                       placuit
                       ,
                       nulla
                       parendi
                       mora
                       est
                       .
                    
                     
                       Assum
                       impiger
                       ;
                       Fac
                       nolle
                       ,
                       comitabor
                       gemens
                       ,
                    
                     
                       Malusque
                       patiar
                       ,
                       quod
                       pati
                       licuit
                       bono
                       .
                    
                  
                
              
               
                 
                   Let
                   the
                   great
                   Governour
                   of
                   the
                   world
                   ,
                   lead
                   me
                   into
                   what
                   condition
                   he
                   pleaseth
                   ,
                   I
                   am
                   most
                   ready
                   to
                   follow
                   him
                   ;
                   or
                   suppose
                   I
                   should
                   find
                   a
                   reluctancy
                   
                   against
                   his
                   dealings
                   with
                   me
                   ,
                   yet
                   I
                   will
                   still
                   follow
                   him
                   ,
                   though
                   it
                   be
                   sighing
                   ,
                   and
                   suffer
                   that
                   as
                   an
                   evil
                   and
                   wretched
                   man
                   ,
                   which
                   I
                   ought
                   to
                   bear
                   as
                   a
                   good
                   man
                   ,
                   with
                   patience
                   and
                   submission
                   .
                
                 And
                 a
                 little
                 after
                 ,
                 
                   Sic
                   vivamus
                   ,
                   sic
                   loquamur
                   —
                   Hic
                   est
                   magnus
                   animus
                   qui
                   se
                   Deo
                   tradidit
                   ,
                   &
                   contra
                   ,
                   ille
                   pusillus
                   ac
                   degener
                   ,
                   qui
                   obluctatur
                   ,
                   &
                   de
                   ordine
                   mundi
                   male
                   existimat
                   ,
                   &
                   emendare
                   mavult
                   Deos
                   quam
                   se.
                   
                
                 
                   It
                   becomes
                   men
                   both
                   to
                   speak
                   and
                   live
                   up
                   to
                   this
                   principle
                   .
                   He
                   only
                   is
                   a
                   truely
                   generous
                   man
                   ,
                   who
                   doth
                   thus
                   resign
                   up
                   himself
                   to
                   God
                   ,
                   and
                   on
                   the
                   contrary
                   he
                   is
                   a
                   little
                   wretch
                   of
                   a
                   degenerate
                   mind
                   ,
                   who
                   struggles
                   against
                   him
                   ,
                   having
                   a
                   hard
                   opinion
                   of
                   the
                   government
                   of
                   the
                   world
                   ,
                   and
                   thinks
                   it
                   fitter
                   to
                   mend
                   God
                   than
                   himself
                   .
                
                 Where
                 is
                 there
                 any
                 thing
                 amongst
                 those
                 who
                 professChristianity
                 ,
                 better
                 and
                 more
                 becomingly
                 said
                 to
                 this
                 purpose
                 ?
                 Or
                 how
                 can
                 the
                 wit
                 of
                 man
                 frame
                 any
                 sense
                 or
                 words
                 ,
                 that
                 do
                 more
                 fully
                 express
                 this
                 self-resignation
                 ,
                 and
                 submission
                 to
                 the
                 providence
                 of
                 God
                 ,
                 than
                 is
                 done
                 in
                 these
                 excellent
                 speeches
                 of
                 a
                 
                   Heathen
                   Philosopher
                
                 ?
              
               
                 Epictetus
                 likewise
                 ,
                 speaking
                 concerning
                 the
                 reasonableness
                 and
                 fitness
                 of
                 mens
                 resigning
                 themselves
                 up
                 to
                 Gods
                 disposal
                 ,
                 
                 hath
                 this
                 passage
                 .
                 
                   Quis
                   verò
                   es
                   tu
                   ?
                   aut
                   unde
                   venisti
                   ?
                   aut
                   quare
                   ?
                
                 
                   Do
                   you
                   consider
                   what
                   you
                   are
                   ,
                   and
                   whence
                   you
                   came
                   ,
                   and
                   upon
                   what
                   business
                   ?
                   Did
                   not
                   he
                   give
                   you
                   a
                   being
                   in
                   the
                   world
                   ?
                   endow
                   you
                   with
                   such
                   a
                   nature
                   ?
                   put
                   you
                   into
                   such
                   a
                   condition
                   ,
                   wherein
                   you
                   should
                   be
                   subject
                   to
                   his
                   government
                   and
                   disposal
                   ?
                   Did
                   not
                   he
                   appoint
                   the
                   time
                   ,
                   and
                   place
                   ,
                   and
                   part
                   you
                   are
                   to
                   act
                   upon
                   the
                   Theater
                   of
                   this
                   world
                   ?
                   And
                   this
                   is
                   properly
                   your
                   business
                   ,
                   to
                   apply
                   your self
                   to
                   the
                   fittest
                   means
                   of
                   representing
                   the
                   part
                   allotted
                   to
                   you
                   ,
                   not
                   to
                   take
                   upon
                   you
                   to
                   murmur
                   or
                   repine
                   against
                   it
                   .
                
                 
                   Hoc
                   tuum
                   est
                   datum
                   personam
                   bene
                
                 
                 
                   effingere
                   ,
                   eam
                   autem
                   eligere
                   alterius
                   :
                
                 
                   It
                   doth
                   not
                   belong
                   to
                   us
                   to
                   chuse
                   our
                   parts
                   ,
                   but
                   to
                   act
                   them
                   .
                   Would
                   it
                   not
                   better
                   become
                   us
                   to
                   go
                   off
                   the
                   Stage
                   with
                   adorations
                   and
                   praises
                   of
                   him
                   ,
                   for
                   so
                   much
                   as
                   he
                   hath
                   permitted
                   us
                   to
                   hear
                   and
                   see
                   ,
                   rather
                   than
                   mutinying
                   against
                   him
                   ,
                   because
                   we
                   had
                   no
                   more
                   ?
                
                 And
                 in
                 another
                 place
                 ,
                 he
                 suggests
                 this
                 consideration
                 ,
                 
                   That
                   our
                   condition
                   ,
                   
                   whilst
                   we
                   are
                   in
                   this
                   world
                   ,
                   is
                   militant
                   ,
                   wherein
                   every
                   one
                   is
                   without
                   reluctancy
                   to
                   submit
                   to
                   the
                   orders
                   of
                   his
                   great
                   Captain
                   or
                   General
                   ,
                   in
                   whatever
                   
                   he
                   shall
                   appoint
                   ;
                   whether
                   or
                   no
                   it
                   be
                   to
                   digg
                   in
                   the
                   trenches
                   ,
                   or
                   stand
                   upon
                   the
                   watch
                   ,
                   or
                   to
                   fight
                   .
                   Every
                   man
                   cannot
                   be
                   a
                   commander
                   ,
                   and
                   a
                   common
                   souldier
                   is
                   to
                   obey
                   ,
                   not
                   to
                   dispute
                   or
                   offer
                   counsel
                   .
                   If
                   thou
                   mayest
                   refuse
                   the
                   condion
                   or
                   work
                   assigned
                   thee
                   ,
                   why
                   may
                   not
                   another
                   do
                   so
                   ,
                   and
                   according
                   to
                   this
                   ,
                   what
                   order
                   could
                   there
                   be
                   in
                   the
                   world
                   ?
                
              
               
                 To
                 the
                 same
                 purpose
                 Antoninus
                 .
                 
                   That
                   
                   man
                   
                     (
                     saith
                     he
                  
                   )
                   is
                   to
                   be
                   esteemed
                   a
                   fugitive
                   and
                   an
                   apostate
                   ,
                   who
                   runs
                   away
                   from
                   his
                   Master
                   .
                   Now
                   the
                   great
                   Law-giver
                   who
                   governs
                   the
                   world
                   ,
                   is
                   our
                   common
                   Master
                   and
                   Ruler
                   ,
                   and
                   his
                   Will
                   is
                   the
                   only
                   Law
                   we
                   are
                   to
                   submit
                   unto
                   .
                   And
                   therefore
                   for
                   a
                   man
                   to
                   be
                   angry
                   or
                   grieved
                   ,
                   because
                   things
                   fall
                   not
                   out
                   according
                   to
                   his
                   will
                   ,
                   what
                   is
                   this
                   but
                   revolting
                   from
                   him
                   ,
                   and
                   declaring
                   enmity
                   against
                   him
                   ?
                
              
               
                 Besides
                 these
                 testimonies
                 from
                 some
                 of
                 the
                 wiser
                 Heathen
                 ,
                 the
                 Scripture
                 likewise
                 doth
                 abound
                 in
                 several
                 attestations
                 to
                 this
                 purpose
                 ,
                 as
                 particularly
                 that
                 in
                 Job
                 34.
                 31
                 ,
                 
                   Surely
                   it
                   is
                   meet
                   to
                   be
                   said
                   unto
                   God
                   ,
                   I
                   have
                   born
                   chastisement
                   ,
                   I
                   will
                   not
                   offend
                   any
                   more
                   ;
                   that
                   which
                   I
                   see
                   not
                   teach
                   thou
                   me
                   ,
                   if
                   I
                   have
                   done
                   iniquity
                   ,
                   I
                   will
                   do
                   so
                   
                   no
                   more
                   .
                
                 And
                 chap.
                 33.
                 12
                 ,
                 13
                 ,
                 
                   God
                   is
                   greater
                   than
                   man
                   ,
                   why
                   dost
                   thou
                   strive
                   against
                   him
                   ?
                   He
                   gives
                   not
                   account
                   of
                   any
                   of
                   his
                   matters
                   .
                
                 As
                 if
                 he
                 had
                 said
                 ,
                 that
                 man
                 doth
                 strangely
                 forget
                 his
                 condition
                 ,
                 who
                 by
                 his
                 murmuring
                 and
                 repining
                 doth
                 think
                 to
                 call
                 God
                 to
                 an
                 account
                 ;
                 why
                 ,
                 he
                 is
                 the
                 supreme
                 Lord
                 of
                 all
                 ,
                 and
                 may
                 do
                 whatever
                 he
                 pleaseth
                 .
                 
                   Should
                   not
                   the
                   potter
                   have
                   power
                   over
                   the
                   clay
                   ?
                
                 There
                 is
                 no
                 man
                 but
                 must
                 think
                 it
                 just
                 that
                 the
                 potter
                 should
                 dispose
                 of
                 his
                 clay
                 as
                 he
                 pleaseth
                 ,
                 giving
                 it
                 such
                 a
                 shape
                 ,
                 and
                 designing
                 it
                 to
                 such
                 a
                 use
                 as
                 he
                 shall
                 think
                 meet
                 .
                 And
                 can
                 any
                 one
                 judge
                 it
                 reasonable
                 ,
                 that
                 God
                 should
                 have
                 less
                 power
                 over
                 us
                 ,
                 than
                 we
                 have
                 over
                 the
                 works
                 of
                 our
                 hands
                 ?
                 
                   Behold
                   O
                   Lord
                   thou
                   art
                   our
                   father
                   ,
                   we
                   are
                   the
                   clay
                   and
                   thou
                   art
                   the
                   potter
                   ,
                
                 Isa.
                 64.
                 8.
                 
                 
                   Wo
                   to
                   him
                   that
                   striveth
                   with
                   his
                   maker
                   ,
                   shall
                   the
                   potsheard
                   strive
                   with
                   the
                   potsheards
                   of
                   the
                   earth
                   ?
                   shall
                   the
                   clay
                   say
                   to
                   him
                   that
                   fashioneth
                   it
                   ,
                   what
                   makest
                   thou
                   ?
                   or
                   thy
                   work
                   ,
                   he
                   hath
                   no
                   hands
                   ?
                
                 Isa.
                 45.
                 9.
                 
                 This
                 sin
                 of
                 impatience
                 and
                 murmuring
                 is
                 here
                 styled
                 
                   striving
                   against
                   God
                
                 ;
                 contesting
                 with
                 his
                 wisdom
                 and
                 his
                 power
                 ,
                 saying
                 to
                 him
                 ,
                 
                   what
                   makest
                   thou
                
                 ,
                 which
                 reflects
                 upon
                 his
                 wisdom
                 ;
                 and
                 
                   he
                   hath
                   no
                   hands
                
                 ,
                 which
                 
                 reflects
                 upon
                 his
                 power
                 ,
                 as
                 if
                 he
                 were
                 not
                 able
                 
                   extremam
                   apponere
                   manum
                
                 ,
                 to
                 finish
                 what
                 he
                 had
                 begun
                 ;
                 both
                 which
                 are
                 not
                 only
                 high
                 affronts
                 to
                 the
                 Divine
                 nature
                 ,
                 but
                 exceeding
                 foolish
                 and
                 mischievous
                 in
                 the
                 consequence
                 of
                 them
                 .
                 The
                 mutual
                 contention
                 of
                 men
                 amongst
                 themselves
                 ,
                 
                   testa
                   cum
                   testis
                
                 ,
                 one
                 potsheard
                 with
                 another
                 ,
                 may
                 prove
                 fatal
                 to
                 them
                 :
                 If
                 two
                 earthen
                 vessels
                 dash
                 together
                 ,
                 they
                 can
                 get
                 nothing
                 by
                 it
                 ,
                 they
                 may
                 both
                 be
                 broken
                 ;
                 but
                 for
                 the
                 clay
                 to
                 strive
                 with
                 the
                 Potter
                 ,
                 that
                 is
                 so
                 foolish
                 and
                 so
                 unequal
                 a
                 contention
                 ,
                 as
                 nothing
                 can
                 be
                 more
                 ,
                 and
                 must
                 needs
                 expose
                 it
                 to
                 the
                 worst
                 of
                 dangers
                 .
                 Murmurers
                 are
                 in
                 the
                 
                 Scripture-phrase
                 styled
                 
                   children
                   of
                   rebellion
                   ,
                   Numb
                
                 .
                 17.
                 10.
                 
                 Because
                 they
                 that
                 speak
                 against
                 God
                 ,
                 would
                 actually
                 resist
                 him
                 likewise
                 ,
                 if
                 they
                 could
                 .
              
               
                 If
                 we
                 receive
                 all
                 that
                 we
                 are
                 or
                 have
                 ,
                 our
                 beings
                 and
                 our
                 well-beings
                 from
                 God
                 ,
                 nothing
                 can
                 be
                 more
                 evident
                 ,
                 than
                 that
                 he
                 may
                 justly
                 resume
                 any
                 thing
                 again
                 ,
                 or
                 inflict
                 upon
                 us
                 any
                 evil
                 ,
                 that
                 is
                 either
                 short
                 of
                 ,
                 or
                 but
                 equal
                 unto
                 ,
                 the
                 good
                 he
                 hath
                 bestowed
                 upon
                 us
                 .
              
               
                 Thus
                 much
                 shall
                 serve
                 for
                 the
                 first
                 kind
                 of
                 Arguments
                 ,
                 referring
                 to
                 the
                 Divine
                 nature
                 and
                 attributes
                 .
              
               
               
                 2.
                 
                 I
                 proceed
                 to
                 the
                 second
                 sort
                 of
                 Arguments
                 to
                 this
                 purpose
                 ,
                 from
                 the
                 
                   consideration
                   of
                   our selves
                
                 ;
                 which
                 I
                 shall
                 treat
                 of
                 in
                 these
                 three
                 particulars
                 .
                 1.
                 
                 We
                 are
                 men
                 .
                 2.
                 
                 We
                 are
                 sinners
                 .
                 3.
                 
                 We
                 are
                 living
                 men
                 .
                 Upon
                 each
                 of
                 which
                 grounds
                 it
                 will
                 appear
                 a
                 very
                 unreasonable
                 thing
                 ,
                 that
                 we
                 should
                 murmur
                 and
                 complain
                 against
                 God.
                 The
                 Prophet
                 hath
                 put
                 these
                 three
                 considerations
                 together
                 .
                 
                   Why
                   doth
                   a
                   living
                   man
                   complain
                   ,
                   a
                   man
                   for
                   the
                
                 
                 
                   punishment
                   of
                   his
                   sin
                
                 ?
              
               
                 1.
                 
                 We
                 are
                 men
                 ,
                 which
                 is
                 a
                 mercy
                 far
                 above
                 any
                 temporal
                 affliction
                 that
                 we
                 can
                 suffer
                 .
                 God
                 might
                 have
                 made
                 worms
                 instead
                 of
                 men
                 ,
                 such
                 despicable
                 creatures
                 as
                 are
                 below
                 common
                 notice
                 .
                 Whereas
                 in
                 being
                 men
                 ,
                 we
                 are
                 become
                 Lords
                 of
                 Heaven
                 and
                 Earth
                 ,
                 having
                 an
                 excellency
                 above
                 all
                 other
                 creatures
                 that
                 ever
                 God
                 made
                 ,
                 excepting
                 the
                 Angels
                 .
                 And
                 is
                 it
                 not
                 a
                 shame
                 for
                 such
                 an
                 one
                 ,
                 to
                 be
                 a
                 slave
                 to
                 every
                 slight
                 trouble
                 ?
                 that
                 any
                 
                   light
                   affliction
                   ,
                   which
                   is
                   but
                   for
                   a
                   moment
                   ,
                
                 should
                 make
                 our
                 souls
                 which
                 are
                 immortal
                 to
                 bow
                 down
                 under
                 it
                 ?
                 Should
                 not
                 the
                 nobility
                 of
                 our
                 natures
                 advance
                 us
                 to
                 a
                 more
                 generous
                 temper
                 ,
                 and
                 make
                 us
                 erect
                 and
                 chearful
                 under
                 such
                 troubles
                 ?
                 see
                 how
                 David
                 was
                 affected
                 with
                 this
                 
                 thought
                 .
                 
                   Lord
                   !
                   what
                   is
                   man
                   that
                   thou
                
                 
                 
                   art
                   mindful
                   of
                   him
                   ,
                   or
                   the
                   son
                   of
                   man
                   that
                   thou
                   visitest
                   him
                   ?
                
                 'T
                 is
                 a
                 mercy
                 and
                 a
                 condescension
                 to
                 be
                 admired
                 ,
                 that
                 God
                 doth
                 so
                 much
                 as
                 take
                 notice
                 of
                 us
                 ,
                 though
                 with
                 his
                 chastisements
                 ,
                 and
                 therefore
                 ought
                 not
                 to
                 be
                 the
                 ground
                 of
                 our
                 complaint
                 .
                 He
                 might
                 suffer
                 us
                 to
                 go
                 on
                 securely
                 in
                 our
                 sins
                 ,
                 without
                 any
                 restraint
                 .
                 We
                 do
                 not
                 think
                 our selves
                 concerned
                 to
                 take
                 notice
                 of
                 every
                 little
                 fly
                 or
                 insect
                 ,
                 or
                 the
                 poor
                 worms
                 under
                 our
                 feet
                 .
                 And
                 therefore
                 when
                 he
                 shall
                 take
                 such
                 special
                 care
                 of
                 us
                 ,
                 as
                 to
                 restrain
                 us
                 in
                 our
                 wandrings
                 ,
                 to
                 administer
                 Physick
                 to
                 us
                 in
                 our
                 diseases
                 ,
                 we
                 ought
                 upon
                 this
                 account
                 ,
                 rather
                 humbly
                 to
                 thank
                 and
                 admire
                 him
                 ,
                 than
                 to
                 murmur
                 against
                 him
                 .
              
               
                 Again
                 ,
                 we
                 are
                 
                   but
                   men
                
                 ;
                 creatures
                 of
                 a
                 dependant
                 being
                 ,
                 not
                 Lords
                 of
                 our
                 own
                 happiness
                 .
                 
                   And
                   who
                   art
                   thou
                   O
                   man
                   that
                   repliest
                   against
                   God
                   ?
                
                 how
                 vile
                 and
                 despicable
                 in
                 comparison
                 to
                 him
                 ,
                 and
                 how
                 unfit
                 to
                 judge
                 of
                 his
                 ways
                 ?
                 It
                 is
                 the
                 common
                 condition
                 of
                 Humanity
                 to
                 be
                 exposed
                 to
                 sufferings
                 .
                 
                   For
                   man
                   is
                   born
                   to
                
                 
                 
                   troubles
                   as
                   the
                   sparks
                   fly
                   upwards
                   ,
                
                 that
                 is
                 ,
                 by
                 a
                 natural
                 unavoidable
                 necessity
                 .
                 And
                 there
                 is
                 no
                 temptation
                 or
                 trouble
                 
                   that
                   befalls
                   
                   
                   us
                   ,
                   but
                   what
                   is
                   common
                   to
                   men
                   .
                
                 We
                 are
                 born
                 into
                 ,
                 and
                 must
                 live
                 in
                 a
                 troublesom
                 tumultuous
                 world
                 ,
                 where
                 
                   
                     Luctus
                     ,
                     &
                     ultrices
                     posuere
                     cubilia
                     curae
                     ,
                  
                   
                     Pallentésque
                     habitant
                     morbi
                     ;
                     tristisque
                     senectus
                     .
                  
                
              
               
                 
                   Which
                   is
                   the
                   proper
                   place
                   of
                   grief
                   ,
                   and
                   care
                   ,
                   and
                   diseases
                   ,
                   and
                   the
                   infirmities
                   of
                   age
                   ;
                
                 and
                 therefore
                 we
                 cannot
                 expect
                 a
                 total
                 exemption
                 from
                 these
                 things
                 .
                 
                   Omnia
                   ista
                   in
                   longâ
                   vitâ
                   sunt
                   ,
                   quomodo
                   in
                   longâ
                   viâ
                   ,
                   &
                   pulvis
                   ,
                   &
                   lutum
                   ,
                
                 
                 
                   &
                   pluvia
                
                 .
                 
                   These
                   things
                   in
                   a
                   long
                   life
                   ,
                   are
                   like
                   dust
                   ,
                   and
                   dirt
                   and
                   rain
                   in
                   a
                   long
                   journey
                   ,
                   which
                   it
                   were
                   a
                   vain
                   thing
                   for
                   a
                   man
                   to
                   think
                   he
                   could
                   wholly
                   avoid
                   ,
                   but
                   that
                   he
                   must
                   sometime
                   or
                   other
                   have
                   his
                   share
                   of
                   them
                   .
                
                 Now
                 men
                 usually
                 vex
                 and
                 repine
                 at
                 that
                 which
                 is
                 extraordinary
                 and
                 unusual
                 ,
                 not
                 at
                 that
                 which
                 is
                 general
                 and
                 common
                 to
                 all
                 .
              
               
                 2.
                 
                 We
                 are
                 sinners
                 ,
                 and
                 so
                 afflictions
                 are
                 our
                 wages
                 ,
                 our
                 due
                 ;
                 and
                 there
                 is
                 no
                 reasonable
                 man
                 that
                 will
                 repine
                 at
                 just
                 and
                 equal
                 dealing
                 ;
                 there
                 is
                 a
                 special
                 emphasis
                 to
                 this
                 purpose
                 in
                 the
                 very
                 phrase
                 of
                 that
                 Text
                 forecited
                 :
                 
                   A
                   Man
                   for
                   the
                   punishment
                   of
                   his
                   sins
                   ,
                
                 implying
                 ,
                 that
                 if
                 he
                 be
                 but
                 
                 
                   a
                   man
                
                 ,
                 if
                 he
                 have
                 but
                 rational
                 principles
                 ,
                 he
                 must
                 needs
                 acknowledg
                 the
                 equity
                 of
                 being
                 punished
                 for
                 sin
                 .
                 The
                 Thief
                 upon
                 the
                 Cross
                 had
                 so
                 much
                 ingenuity
                 ,
                 as
                 to
                 
                 confess
                 it
                 reasonable
                 ,
                 that
                 both
                 he
                 and
                 his
                 fellow
                 ,
                 should
                 submit
                 to
                 just
                 punishment
                 .
                 Now
                 the
                 Apostle
                 tells
                 us
                 ,
                 that
                 every
                 
                 man
                 is
                 by
                 a
                 natural
                 conviction
                 
                   concluded
                   under
                   sin
                
                 ,
                 for
                 this
                 very
                 reason
                 ,
                 
                   that
                   every
                   mouth
                   may
                   be
                   stopped
                   ,
                   and
                   that
                   God
                   may
                   be
                   justified
                   in
                   his
                   saying
                   ,
                   and
                   clear
                
                 
                 
                   when
                   he
                   judgeth
                
                 .
                 One
                 chief
                 reason
                 which
                 makes
                 men
                 apt
                 to
                 complain
                 ,
                 that
                 Gods
                 
                 
                   ways
                   are
                   unequal
                
                 ,
                 is
                 because
                 they
                 do
                 not
                 consider
                 that
                 their
                 own
                 are
                 so
                 .
                 It
                 is
                 the
                 pride
                 and
                 folly
                 of
                 our
                 natures
                 ,
                 as
                 to
                 ascribe
                 all
                 the
                 good
                 we
                 enjoy
                 to
                 our
                 own
                 endeavours
                 and
                 merit
                 ,
                 so
                 to
                 murmur
                 and
                 complain
                 against
                 God
                 for
                 the
                 evil
                 we
                 suffer
                 ;
                 than
                 which
                 nothing
                 can
                 be
                 more
                 false
                 and
                 unequal
                 .
                 The
                 
                   wise
                   man
                
                 hath
                 observed
                 it
                 ,
                 that
                 
                   the
                   foolishness
                   of
                   man
                   perverteth
                   his
                   ways
                   ,
                   and
                   his
                   heart
                   fretteth
                   against
                   the
                
                 
                 Lord.
                 We
                 first
                 run
                 our selves
                 into
                 mischief
                 and
                 then
                 complain
                 against
                 God
                 ;
                 whereas
                 according
                 to
                 common
                 reason
                 ,
                 the
                 blame
                 should
                 be
                 where
                 the
                 fault
                 is
                 .
                 It
                 would
                 be
                 a
                 much
                 more
                 befitting
                 temper
                 ,
                 to
                 demean
                 our selves
                 upon
                 this
                 consideration
                 ,
                 as
                 Elihu
                 advises
                 ;
                 
                   Surely
                   it
                   is
                   meet
                   
                   
                   to
                   be
                   said
                   unto
                   God
                   ,
                   I
                   have
                   born
                   chastisement
                   ,
                   I
                   will
                   not
                   offend
                   any
                   more
                   ,
                
                 &c.
                 And
                 upon
                 this
                 ground
                 it
                 is
                 ,
                 that
                 the
                 Prophet
                 having
                 in
                 one
                 verse
                 ,
                 in
                 the
                 forecited
                 place
                 ,
                 disswaded
                 from
                 murmuring
                 and
                 
                 complaints
                 ,
                 he
                 doth
                 in
                 the
                 very
                 next
                 verse
                 ,
                 exhort
                 to
                 self-examination
                 ;
                 
                   Let
                   us
                   search
                   and
                   try
                   our
                   ways
                
                 ;
                 implying
                 ,
                 that
                 he
                 who
                 rightly
                 understands
                 his
                 own
                 sinfulness
                 ,
                 will
                 find
                 little
                 reason
                 to
                 repine
                 at
                 his
                 sufferings
                 .
              
               
                 3.
                 
                 We
                 are
                 
                   living
                   men
                
                 ,
                 whereas
                 
                   the
                   wages
                   of
                   sin
                   is
                   death
                
                 ;
                 all
                 the
                 plagues
                 that
                 we
                 are
                 capable
                 of
                 ,
                 either
                 in
                 this
                 or
                 the
                 other
                 world
                 ,
                 being
                 but
                 the
                 due
                 reward
                 of
                 sin
                 .
                 And
                 we
                 have
                 no
                 reason
                 to
                 repine
                 at
                 kind
                 and
                 moderated
                 corrections
                 .
                 He
                 might
                 have
                 struck
                 us
                 dead
                 in
                 the
                 act
                 of
                 some
                 sin
                 ,
                 and
                 so
                 have
                 put
                 us
                 out
                 of
                 a
                 possibility
                 of
                 happiness
                 .
                 It
                 was
                 Davids
                 comfort
                 ,
                 that
                 
                   though
                   the
                   Lord
                   had
                   chastened
                
                 
                 
                   him
                   sore
                   ,
                   yet
                   he
                   had
                   not
                   given
                   him
                   over
                   to
                   death
                   :
                
                 And
                 the
                 advantage
                 which
                 he
                 enjoyed
                 in
                 this
                 respect
                 ,
                 did
                 abundantly
                 silence
                 him
                 against
                 any
                 complaints
                 in
                 regard
                 of
                 the
                 other
                 .
                 
                   It
                   is
                   of
                   the
                   Lords
                   mercies
                
                 
                 
                   that
                   we
                   are
                   not
                   consumed
                   ,
                   because
                   his
                   compassions
                   fail
                   not
                   .
                
                 The
                 words
                 are
                 very
                 emphatical
                 ,
                 mercies
                 in
                 the
                 plural
                 ,
                 for
                 the
                 number
                 ,
                 intimating
                 a
                 multitude
                 of
                 a
                 favours
                 
                 in
                 this
                 one
                 act
                 of
                 his
                 forbearance
                 .
                 And
                 't
                 is
                 compassions
                 or
                 bowels
                 for
                 the
                 nature
                 of
                 them
                 ,
                 which
                 signifies
                 tender
                 affectionate
                 mercy
                 .
              
               
                 3.
                 
                 From
                 the
                 consideration
                 of
                 afflictions
                 ,
                 which
                 in
                 themselves
                 are
                 neither
                 good
                 nor
                 evil
                 ,
                 but
                 
                   secundùm
                   modum
                   recipientis
                
                 ,
                 according
                 to
                 the
                 disposition
                 of
                 the
                 subject
                 .
                 To
                 wicked
                 men
                 they
                 may
                 prove
                 curses
                 and
                 judgments
                 ,
                 testimonies
                 of
                 Gods
                 hatred
                 and
                 anger
                 .
                 But
                 to
                 others
                 they
                 may
                 upon
                 these
                 two
                 accounts
                 prove
                 benefits
                 ;
                 from
                 their
                 
                   
                     Indication
                     ,
                     what
                     they
                     signifie
                     .
                  
                   
                     End
                     ,
                     what
                     they
                     effect
                     .
                  
                
              
               
                 1.
                 
                 From
                 the
                 indication
                 of
                 them
                 ,
                 what
                 they
                 denote
                 and
                 signifie
                 ;
                 not
                 Gods
                 hatred
                 of
                 us
                 ,
                 but
                 his
                 special
                 care
                 towards
                 us
                 .
                 They
                 may
                 be
                 testimonies
                 or
                 earnests
                 of
                 Gods
                 favour
                 ,
                 
                   for
                   whom
                   he
                   loves
                   he
                   rebukes
                
                 
                 
                   and
                   chastens
                   ,
                   even
                   as
                   a
                   father
                   a
                   son
                   in
                   whom
                   he
                   delighteth
                   .
                   Blessed
                   is
                   the
                   man
                   whom
                   thou
                   chastenest
                   ,
                   O
                   Lord.
                
                 Ye
                 are
                 the
                 children
                 of
                 God
                 (
                 saith
                 Seneca
                 )
                 and
                 therefore
                 
                   sicut
                   severus
                   pater
                   duriùs
                   educat
                
                 ,
                 he
                 carries
                 a
                 stricter
                 hand
                 over
                 you
                 ,
                 as
                 having
                 a
                 special
                 regard
                 to
                 your
                 wellfare
                 ,
                 that
                 you
                 may
                 not
                 miscarry
                 ,
                 or
                 ,
                 as
                 the
                 Apostle
                 expresseth
                 it
                 ,
                 that
                 
                   you
                   may
                   not
                   be
                   condemned
                   with
                   the
                   world
                   .
                
                 The
                 
                   Holy
                   Ghost
                
                 esteems
                 
                 
                 afflictions
                 to
                 be
                 a
                 special
                 priviledg
                 ,
                 speaking
                 of
                 St.
                 Pauls
                 being
                 a
                 
                   chosen
                   vessel
                   ,
                   to
                
                 
                 
                   bear
                   his
                   name
                   before
                   the
                   Gentiles
                   and
                   Kings
                   ,
                
                 in
                 the
                 next
                 verse
                 it
                 is
                 reckoned
                 up
                 as
                 another
                 priviledg
                 ,
                 that
                 
                   he
                   should
                   suffer
                   many
                   things
                   for
                   his
                   name
                   sake
                   .
                
                 And
                 therefore
                 the
                 same
                 blessed
                 Apostle
                 speaks
                 of
                 afflictions
                 as
                 a
                 gift
                 ;
                 
                   To
                   you
                   it
                   is
                   given
                   ,
                   not
                
                 
                 
                   only
                   to
                   believe
                   on
                   him
                   ,
                   but
                   also
                   to
                   suffer
                   for
                   his
                   sake
                   .
                   If
                   ye
                   are
                   without
                   afflictions
                   ,
                
                 
                 
                   then
                   are
                   ye
                   bastards
                   and
                   not
                   sons
                   .
                
                 'T
                 is
                 reckoned
                 upon
                 as
                 a
                 curse
                 to
                 
                   have
                   our
                   good
                
                 
                 
                   things
                   in
                   this
                   life
                
                 .
                 And
                 that
                 was
                 one
                 of
                 Gods
                 severest
                 punishments
                 ,
                 which
                 he
                 threatens
                 to
                 those
                 ,
                 Hos.
                 4.
                 14
                 ,
                 that
                 he
                 will
                 not
                 punish
                 them
                 for
                 their
                 whoredoms
                 and
                 adulteries
                 .
                 Not
                 to
                 be
                 troubled
                 like
                 other
                 men
                 ,
                 may
                 be
                 a
                 sign
                 of
                 neglect
                 and
                 disfavour
                 .
                 
                 'T
                 is
                 necessary
                 to
                 our
                 conditions
                 in
                 this
                 world
                 :
                 and
                 God
                 doth
                 afflict
                 his
                 own
                 children
                 
                   out
                   of
                   faithfulness
                
                 .
                 He
                 hath
                 so
                 appointed
                 ,
                 that
                 the
                 way
                 to
                 the
                 heavenly
                 Canaan
                 
                 shall
                 be
                 through
                 the
                 Wilderness
                 .
              
               
                 2.
                 
                 From
                 the
                 end
                 of
                 them
                 ,
                 what
                 they
                 are
                 designed
                 for
                 and
                 effect
                 ,
                 namely
                 ,
                 our
                 profit
                 and
                 improvement
                 ;
                 being
                 intended
                 either
                 for
                 our
                 correction
                 or
                 probation
                 ,
                 for
                 our
                 amendment
                 or
                 trial
                 ,
                 as
                 I
                 have
                 shewed
                 before
                 .
              
               
               
                 4.
                 
                 This
                 virtue
                 of
                 patience
                 and
                 submission
                 is
                 highly
                 reasonable
                 ,
                 upon
                 account
                 of
                 those
                 advantages
                 which
                 do
                 follow
                 such
                 a
                 temper
                 of
                 mind
                 .
              
               
                 1.
                 
                 It
                 keeps
                 our
                 happiness
                 in
                 our
                 own
                 power
                 ,
                 by
                 bringing
                 our
                 minds
                 to
                 our
                 conditions
                 ,
                 which
                 is
                 the
                 only
                 remedy
                 things
                 are
                 capable
                 of
                 ,
                 when
                 we
                 cannot
                 bring
                 our
                 conditions
                 to
                 our
                 minds
                 .
                 
                   Hanc
                   rerum
                   conditionem
                
                 
                 
                   mutare
                   non
                   possumus
                   ,
                   id
                   possumus
                   ,
                   magnum
                   sumere
                   animum
                   ,
                   &
                   viro
                   bono
                   dignum
                   ,
                   quo
                   fortiter
                   fortuita
                   patiamur
                   .
                
                 
                   It
                   is
                   not
                   in
                   our
                   power
                   to
                   change
                   our
                   condition
                   ;
                   but
                   this
                   is
                   in
                   our
                   power
                   ,
                   to
                   attain
                   unto
                   such
                   a
                   greatness
                   of
                   mind
                   ,
                   as
                   becomes
                   worthy
                   men
                   ,
                   whereby
                   we
                   may
                   be
                   lifted
                   up
                   above
                   the
                   hurt
                   of
                   outward
                   crosses
                   .
                
                 If
                 a
                 man
                 would
                 be
                 sure
                 never
                 to
                 meet
                 with
                 any
                 impediment
                 in
                 the
                 thing
                 he
                 desires
                 ,
                 never
                 to
                 be
                 forced
                 to
                 any
                 thing
                 against
                 his
                 will
                 ,
                 his
                 only
                 way
                 is
                 to
                 conform
                 his
                 mind
                 to
                 the
                 will
                 of
                 God
                 ,
                 and
                 to
                 
                   let
                   him
                   do
                   with
                   us
                   what
                   seemeth
                   good
                   unto
                   him
                   .
                
                 
                   If
                   he
                   would
                   have
                   me
                   (
                   saith
                   
                   Epictetus
                   )
                   to
                   be
                   sick
                   or
                   poor
                   ,
                   I
                   will
                   be
                   willing
                   to
                   be
                   so
                   ;
                   whatever
                   employment
                   he
                   will
                   design
                   for
                   me
                   ,
                   I
                   will
                   not
                   decline
                   ,
                   and
                   whatever
                   he
                   would
                   not
                   have
                   me
                   be
                   or
                   do
                   ,
                   I
                   will
                   be
                   against
                   it
                   likewise
                   .
                
              
               
               
                 2.
                 
                 It
                 will
                 be
                 a
                 means
                 to
                 promote
                 our
                 peace
                 ,
                 comfort
                 ,
                 quiet
                 ,
                 and
                 to
                 alleviate
                 our
                 troubles
                 ,
                 and
                 make
                 our
                 yoke
                 more
                 easie
                 .
                 
                   Ducunt
                   volentem
                   fata
                   ,
                   nolentem
                   trahunt
                   .
                
                 The
                 strugling
                 with
                 our
                 yoke
                 will
                 but
                 make
                 it
                 gall
                 us
                 so
                 much
                 the
                 more
                 ;
                 't
                 will
                 be
                 a
                 greater
                 ease
                 for
                 us
                 ,
                 to
                 follow
                 it
                 willingly
                 ,
                 and
                 to
                 be
                 led
                 by
                 it
                 ,
                 rather
                 than
                 to
                 be
                 dragged
                 along
                 with
                 it
                 .
                 Nullum
                 
                 
                   tam
                   arctum
                   est
                   jugum
                   quod
                   non
                   minus
                   laedat
                   ducentem
                   quàm
                   repugnantem
                   .
                   Unum
                   est
                   levamentum
                   malorum
                   ingentium
                   ,
                   pati
                   ,
                   &
                   necessitatibus
                   suis
                   obsequi
                   .
                
                 
                   There
                   is
                   no
                   yoke
                   so
                   streight
                   and
                   hurtful
                   in
                   it self
                   ,
                   but
                   will
                   prove
                   more
                   hurtful
                   for
                   our
                   strugling
                   with
                   it
                   .
                   The
                   only
                   allay
                   under
                   great
                   sufferings
                   ,
                   is
                   to
                   bear
                   them
                   quietly
                   ,
                   and
                   obey
                   necessity
                   ,
                   to
                   submit
                   to
                   what
                   we
                   cannot
                   remedy
                   .
                
                 It
                 may
                 be
                 in
                 the
                 power
                 of
                 others
                 to
                 disturb
                 our
                 outward
                 conditions
                 ,
                 but
                 it
                 should
                 be
                 in
                 our
                 power
                 ,
                 that
                 they
                 should
                 not
                 disturb
                 our
                 minds
                 .
                 And
                 so
                 long
                 as
                 we
                 can
                 preserve
                 our
                 tranquillity
                 there
                 ,
                 we
                 may
                 be
                 said
                 to
                 be
                 truly
                 happy
                 .
              
               
                 An
                 impatient
                 man
                 is
                 in
                 the
                 
                   Scripture
                   phrase
                
                 ,
                 compared
                 to
                 
                   a
                   wild
                   Bull
                   in
                   a
                   net
                   ,
                   being
                   full
                   of
                   the
                   fury
                   of
                   the
                   Lord
                   ,
                
                 Isa.
                 51.
                 20.
                 
                 As
                 that
                 fierce
                 creature
                 ,
                 being
                 muzled
                 in
                 the
                 Huntsman's
                 toyl
                 ,
                 doth
                 by
                 all
                 his
                 strugling
                 
                 but
                 further
                 intangle
                 himself
                 ;
                 so
                 do
                 men
                 increase
                 their
                 own
                 perplexities
                 ,
                 by
                 their
                 impatience
                 under
                 them
                 .
                 There
                 is
                 no
                 one
                 thing
                 wherein
                 the
                 folly
                 of
                 men
                 doth
                 more
                 appear
                 ,
                 than
                 that
                 foolish
                 exchange
                 which
                 they
                 make
                 of
                 their
                 inward
                 quiet
                 and
                 peace
                 ,
                 for
                 outward
                 trifles
                 ;
                 both
                 as
                 to
                 their
                 impatience
                 under
                 the
                 things
                 they
                 suffer
                 ,
                 and
                 their
                 impetuous
                 desires
                 after
                 the
                 things
                 they
                 want
                 .
                 
                   Ex
                   eo
                   stupor
                   noster
                   apparet
                
                 (
                 saith
                 
                   Seneca
                   )
                   quòd
                   ea
                   sola
                
                 
                 
                   putamus
                   emi
                   ,
                   pro
                   quibus
                   pecuniam
                   solvimus
                   ,
                   ea
                   gratuita
                   vocamus
                   ,
                   pro
                   quibus
                   nos
                   ipsos
                   impendimus
                   .
                
                 
                   Herein
                   appears
                   the
                   stupidness
                   of
                   men
                   ,
                   that
                   they
                   esteem
                   those
                   things
                   only
                   to
                   be
                   bought
                   ,
                   for
                   which
                   they
                   pay
                   money
                   ;
                   but
                   count
                   such
                   things
                   of
                   free
                   cost
                   ,
                   for
                   which
                   they
                   pay
                   themselves
                   ,
                   their
                   inward
                   quiet
                   and
                   tranquillity
                   ,
                   which
                   is
                   far
                   more
                   to
                   be
                   valued
                   than
                   their
                   outward
                   possessions
                   .
                
                 Whereas
                 if
                 they
                 were
                 but
                 as
                 wise
                 in
                 this
                 kind
                 of
                 merchandise
                 as
                 in
                 others
                 ,
                 they
                 would
                 consider
                 the
                 just
                 rate
                 and
                 value
                 of
                 every
                 thing
                 ,
                 and
                 pay
                 no
                 more
                 for
                 it
                 ,
                 either
                 in
                 the
                 purchase
                 of
                 it
                 ,
                 or
                 parting
                 with
                 it
                 ,
                 than
                 it
                 is
                 really
                 worth
                 .
              
               
                 3.
                 
                 'T
                 is
                 very
                 much
                 for
                 our
                 honour
                 and
                 reputation
                 to
                 bear
                 afflictions
                 decently
                 .
                 
                   '
                   Take
                   away
                   from
                   a
                   good
                   man
                   (
                   saith
                   
                     Maximus
                     
                     Tyrius
                  
                   )
                   the
                   honour
                   of
                   his
                   sufferings
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   and
                   you
                   rob
                   him
                   of
                   his
                   Crown
                   ,
                   you
                   hide
                   and
                   obscure
                   his
                   glory
                   .
                
                 
                   Si
                   hominem
                   videris
                
                 ,
                 
                 
                   interritum
                   periculis
                   ,
                   inter
                   adversa
                   felicem
                   ,
                   in
                   mediis
                   tempestatibus
                   placidum
                   ,
                   ex
                   superiore
                   loco
                   homines
                   videntem
                   ,
                   ex
                   equo
                   Deos
                   ,
                   non
                   subit
                   te
                   veneratio
                   ejus
                   ,
                
                 &c.
                 
                 
                   If
                   thou
                   seest
                   a
                   man
                   undaunted
                   in
                   the
                   midst
                   of
                   danger
                   ,
                   happy
                   in
                   adversity
                   ,
                   placid
                   and
                   serene
                   in
                   a
                   tempest
                   ,
                   placed
                   in
                   a
                   station
                   equal
                   with
                   the
                   Gods
                   ,
                   whence
                   he
                   looks
                   down
                   upon
                   other
                   men
                   ,
                   as
                   being
                   in
                   a
                   vale
                   below
                   him
                   ;
                   Art
                   thou
                   not
                   presently
                   possest
                   with
                   a
                   high
                   reverence
                   and
                   veneration
                   for
                   such
                   a
                   person
                   ?
                   And
                   in
                   another
                   place
                   (
                   saith
                   the
                   same
                   
                     Author
                     )
                     ,
                     Quam
                     venerationem
                     praeceptoribus
                  
                   
                   
                     meis
                     debeo
                     ,
                     eandem
                     illis
                     praeceptoribus
                     generis
                     humani
                     .
                  
                
                 Speaking
                 of
                 such
                 persons
                 ,
                 saith
                 he
                 ,
                 
                   such
                   veneration
                   as
                   I
                   owe
                   to
                   my
                   Master
                   and
                   Tutor
                   ,
                   such
                   and
                   much
                   more
                   ought
                   I
                   to
                   pay
                   to
                   these
                   Teachers
                   of
                   mankind
                   ,
                   who
                   set
                   them
                   such
                   excellent
                   lessons
                   for
                   their
                   imitation
                   .
                
              
               
                 God
                 himself
                 upon
                 this
                 account
                 ,
                 seems
                 (
                 as
                 it
                 were
                 )
                 to
                 glory
                 and
                 to
                 triumph
                 over
                 the
                 Devil
                 ,
                 in
                 the
                 behalf
                 of
                 
                   Job
                   :
                   Seest
                   thou
                   my
                   servant
                   Job
                   ,
                   that
                   there
                   is
                   none
                   like
                
                 
                 
                   him
                   upon
                   earth
                
                 ?
                 'T
                 was
                 an
                 high
                 elogium
                 
                 that
                 ,
                 and
                 tended
                 much
                 to
                 his
                 honour
                 .
                 And
                 the
                 Apostle
                 tells
                 us
                 elsewhere
                 ,
                 that
                 
                 
                   a
                   meek
                
                 and
                 a
                 patient
                 
                   spirit
                   is
                   with
                   God
                   of
                   great
                   price
                   .
                   The
                   spirit
                   of
                   glory
                   ,
                   and
                   of
                   God
                   resteth
                   upon
                
                 such
                 as
                 endure
                 sufferings
                 .
                 Men
                 think
                 to
                 set
                 out
                 themselves
                 ,
                 and
                 to
                 get
                 repute
                 amongst
                 others
                 ,
                 by
                 their
                 haughtiness
                 ,
                 looking
                 upon
                 every
                 little
                 injury
                 as
                 a
                 high
                 indignity
                 ;
                 but
                 of
                 such
                 a
                 frame
                 of
                 mind
                 ,
                 it
                 may
                 be
                 truly
                 said
                 ,
                 
                   non
                   est
                   magnitudo
                   ,
                   tumor
                   est
                
                 ;
                 It
                 is
                 not
                 greatness
                 ,
                 but
                 a
                 swelling
                 of
                 mind
                 .
                 It
                 shews
                 a
                 narrowness
                 and
                 littleness
                 of
                 soul.
                 
                   Invalidum
                   omne
                   naturâ
                   querulum
                
                 .
                 
                   The
                   more
                   weak
                   any
                   thing
                   is
                   ,
                   the
                   more
                   apt
                   to
                   complain
                   .
                
                 Whereas
                 on
                 the
                 other
                 side
                 ,
                 patience
                 doth
                 enlarge
                 the
                 minds
                 of
                 men
                 ,
                 and
                 raise
                 their
                 esteem
                 ,
                 making
                 them
                 triumphant
                 without
                 fighting
                 .
                 The
                 Heathen
                 and
                 their
                 Idolatries
                 were
                 heretofore
                 subdued
                 ,
                 
                   non
                   à
                   repugnantibus
                   sed
                   à
                   morientibus
                   Christianis
                   ,
                
                 as
                 St.
                 Austin
                 speaks
                 ,
                 
                   not
                   by
                   the
                   resistance
                   ,
                   but
                   by
                   the
                   patient
                   sufferings
                   of
                   the
                   dying
                   Christians
                   .
                
                 So
                 mightily
                 did
                 this
                 grace
                 conduce
                 in
                 the
                 primitive
                 times
                 ,
                 to
                 the
                 spreading
                 and
                 propagation
                 of
                 Christianity
                 through
                 the
                 Heathen
                 world
                 .
              
               
                 But
                 are
                 all
                 complaints
                 then
                 in
                 affliction
                 unlawful
                 ?
                 To
                 this
                 I
                 answer
                 :
              
               
               
                 1.
                 
                 Natural
                 expressions
                 of
                 grief
                 are
                 allowable
                 .
                 A
                 man
                 must
                 be
                 sensible
                 of
                 his
                 sufferings
                 ,
                 and
                 consequently
                 cannot
                 but
                 grieve
                 under
                 them
                 .
                 That
                 stupor
                 and
                 benummedness
                 of
                 spirit
                 ,
                 whereby
                 men
                 are
                 made
                 unapprehensive
                 of
                 their
                 afflictions
                 ,
                 is
                 in
                 it self
                 both
                 a
                 great
                 sin
                 and
                 a
                 great
                 judgment
                 .
              
               
                 2.
                 
                 But
                 then
                 these
                 expressions
                 of
                 our
                 grief
                 must
                 be
                 rightly
                 qualified
                 with
                 their
                 due
                 circumstances
                 :
              
               
                 1.
                 
                 They
                 must
                 not
                 be
                 disproportionable
                 to
                 the
                 occasion
                 .
                 A
                 great
                 complaint
                 for
                 a
                 little
                 cross
                 ,
                 like
                 
                 Jonah's
                 trouble
                 for
                 his
                 gourd
                 .
              
               
                 2.
                 
                 Not
                 unsitting
                 for
                 the
                 manner
                 ;
                 not
                 accompanied
                 with
                 bitter
                 invectives
                 against
                 second
                 causes
                 and
                 instruments
                 ;
                 they
                 should
                 rather
                 express
                 our
                 humility
                 ,
                 than
                 our
                 anger
                 .
              
               
                 3.
                 
                 They
                 must
                 not
                 be
                 immoderate
                 for
                 the
                 degree
                 ;
                 as
                 if
                 we
                 were
                 without
                 hope
                 ,
                 like
                 Davids
                 passionate
                 complaints
                 for
                 the
                 death
                 of
                 his
                 son
                 Absolom
                 .
              
               
                 4.
                 
                 They
                 must
                 not
                 be
                 sinful
                 for
                 the
                 nature
                 of
                 them
                 ,
                 blaming
                 Gods
                 justice
                 ,
                 and
                 reviling
                 his
                 providence
                 .
              
               
                 And
                 now
                 that
                 I
                 have
                 so
                 abundantly
                 shew'd
                 the
                 reasonableness
                 of
                 this
                 vertue
                 
                 of
                 patience
                 and
                 submission
                 ,
                 I
                 am
                 still
                 sensible
                 how
                 hardly
                 men
                 are
                 brought
                 to
                 it
                 when
                 there
                 is
                 real
                 occasion
                 for
                 the
                 practise
                 of
                 it
                 ;
                 and
                 therefore
                 I
                 think
                 it
                 may
                 be
                 of
                 great
                 use
                 to
                 add
                 some
                 directions
                 which
                 may
                 help
                 to
                 prevent
                 ,
                 or
                 at
                 least
                 abate
                 our
                 impatience
                 under
                 afflictions
                 ,
                 and
                 to
                 promote
                 this
                 submissive
                 temper
                 and
                 disposition
                 .
                 And
                 accordingly
                 they
                 shall
                 be
                 of
                 two
                 sorts
                 ,
                 some
                 negative
                 ,
                 others
                 positive
                 .
              
               
                 I
                 begin
                 with
                 the
                 negative
                 .
              
               
                 1.
                 
                 Take
                 heed
                 of
                 aggravating
                 afflictions
                 ,
                 beyond
                 their
                 due
                 proportions
                 .
                 Do
                 not
                 fix
                 your
                 eye
                 or
                 your
                 thoughts
                 ,
                 chiefly
                 upon
                 the
                 smart
                 of
                 them
                 ,
                 without
                 regarding
                 the
                 benefit
                 of
                 them
                 ?
                 'T
                 is
                 true
                 indeed
                 (
                 as
                 the
                 Apostle
                 tells
                 us
                 )
                 
                   No
                   affliction
                   is
                
                 
                 
                   joyous
                   for
                   the
                   time
                   ,
                   but
                   grievous
                   ,
                   nevertheless
                   afterwards
                   it
                   yieldeth
                   the
                   peaceable
                   fruit
                   of
                   righteousness
                   ,
                   to
                   them
                   that
                   are
                   exercised
                   thereby
                   .
                
                 'T
                 were
                 an
                 unreasonable
                 thing
                 and
                 an
                 argument
                 of
                 great
                 frowardness
                 ,
                 for
                 a
                 patient
                 to
                 mind
                 only
                 the
                 bitterness
                 of
                 his
                 potion
                 ,
                 the
                 corrosiveness
                 of
                 his
                 plaister
                 ,
                 without
                 having
                 any
                 regard
                 to
                 the
                 remedy
                 and
                 the
                 health
                 which
                 may
                 be
                 procured
                 by
                 them
                 .
                 For
                 a
                 man
                 always
                 to
                 have
                 his
                 hand
                 upon
                 his
                 sore
                 ,
                 will
                 encrease
                 the
                 pain
                 ,
                 and
                 hinder
                 
                 the
                 cure
                 of
                 it
                 .
                 To
                 insist
                 upon
                 every
                 particular
                 circumstance
                 whereby
                 men
                 may
                 aggravate
                 their
                 afflictions
                 ,
                 is
                 the
                 ready
                 means
                 to
                 add
                 fuel
                 to
                 their
                 impatience
                 ,
                 and
                 to
                 drive
                 them
                 to
                 despondency
                 .
                 This
                 is
                 a
                 sure
                 way
                 to
                 bring
                 upon
                 our selves
                 much
                 needless
                 trouble
                 .
                 'T
                 is
                 all
                 one
                 as
                 if
                 a
                 man
                 should
                 chew
                 the
                 pills
                 which
                 ought
                 to
                 be
                 swallowed
                 whole
                 ,
                 which
                 will
                 make
                 us
                 more
                 sick
                 ,
                 and
                 thereby
                 rather
                 hinder
                 the
                 due
                 operation
                 of
                 them
                 than
                 promote
                 it
                 .
              
               
                 2.
                 
                 Beware
                 of
                 refusing
                 comfort
                 ,
                 or
                 rejecting
                 the
                 means
                 that
                 are
                 afforded
                 us
                 for
                 our
                 relief
                 and
                 support
                 under
                 the
                 troubles
                 that
                 befall
                 us
                 .
                 This
                 were
                 to
                 take
                 part
                 with
                 our
                 disease
                 against
                 our selves
                 ,
                 to
                 refuse
                 the
                 physick
                 ,
                 and
                 to
                 pull
                 off
                 the
                 plaister
                 that
                 should
                 heal
                 us
                 ;
                 which
                 argues
                 much
                 frowardness
                 ,
                 besides
                 the
                 folly
                 and
                 ingratitude
                 of
                 rejecting
                 
                   the
                   consolations
                   of
                   God
                   ,
                   as
                   if
                   they
                   were
                   but
                   small
                
                 
                 
                   to
                   us
                
                 ,
                 as
                 Eliphaz
                 speaks
                 .
                 Whatever
                 our
                 losses
                 or
                 disappointments
                 are
                 ,
                 he
                 can
                 be
                 ten
                 times
                 better
                 to
                 us
                 ,
                 than
                 those
                 things
                 are
                 ,
                 by
                 the
                 loss
                 of
                 which
                 we
                 are
                 provoked
                 to
                 discontent
                 and
                 murmuring
                 .
              
               
                 3.
                 
                 Do
                 not
                 give
                 liberty
                 to
                 passions
                 ;
                 which
                 of
                 all
                 other
                 things
                 belonging
                 to
                 the
                 soul
                 ,
                 are
                 most
                 impetuous
                 and
                 unruly
                 ,
                 
                 if
                 not
                 restrained
                 within
                 fitting
                 bounds
                 ,
                 The
                 sensitive
                 appetite
                 (
                 to
                 which
                 the
                 passions
                 belong
                 )
                 is
                 the
                 inferior
                 and
                 brutish
                 part
                 of
                 the
                 soul
                 ,
                 answerable
                 to
                 the
                 dregs
                 of
                 the
                 people
                 in
                 a
                 political
                 government
                 ,
                 of
                 themselves
                 apt
                 to
                 be
                 heady
                 ,
                 tumultuous
                 ,
                 rash
                 ,
                 mutinous
                 ,
                 if
                 not
                 restrained
                 by
                 some
                 superiour
                 power
                 :
                 So
                 is
                 it
                 with
                 the
                 passions
                 of
                 the
                 soul
                 ,
                 which
                 therefore
                 ought
                 to
                 be
                 watched
                 over
                 ,
                 with
                 great
                 circumspection
                 ;
                 and
                 the
                 rather
                 ,
                 because
                 they
                 have
                 usually
                 the
                 Empire
                 over
                 us
                 ,
                 during
                 our
                 younger
                 years
                 ,
                 before
                 reason
                 comes
                 to
                 exercise
                 its
                 soveraignty
                 :
                 And
                 if
                 once
                 we
                 give
                 way
                 to
                 them
                 ,
                 't
                 will
                 be
                 a
                 business
                 of
                 no
                 small
                 difficulty
                 ,
                 to
                 reduce
                 them
                 into
                 order
                 again
                 .
              
               
                 Those
                 very
                 thoughts
                 which
                 occasion
                 much
                 discontent
                 and
                 trouble
                 to
                 the
                 soul
                 ,
                 whilst
                 they
                 lay
                 in
                 the
                 brest
                 in
                 a
                 huddle
                 and
                 confusion
                 ,
                 if
                 they
                 be
                 but
                 distinctly
                 considered
                 ,
                 and
                 coolely
                 debated
                 ,
                 will
                 seem
                 much
                 less
                 ,
                 if
                 not
                 vanish
                 into
                 nothing
                 .
                 'T
                 is
                 the
                 nature
                 of
                 disorder
                 ,
                 to
                 make
                 things
                 appear
                 more
                 than
                 indeed
                 they
                 are
                 .
                 Which
                 is
                 one
                 reason
                 that
                 Philosophers
                 give
                 why
                 the
                 stars
                 seem
                 innumerable
                 ,
                 because
                 they
                 are
                 commonly
                 looked
                 upon
                 ,
                 as
                 being
                 wildly
                 scattered
                 up
                 and
                 down
                 ,
                 out
                 of
                 all
                 regular
                 form
                 .
                 'T
                 is
                 so
                 likewise
                 with
                 mens
                 
                 inward
                 discontents
                 ,
                 which
                 are
                 exceedingly
                 multiplyed
                 by
                 the
                 confusion
                 of
                 them
                 ;
                 and
                 would
                 appear
                 much
                 less
                 ,
                 if
                 but
                 distinctly
                 reduced
                 and
                 examined
                 .
                 Most
                 of
                 those
                 which
                 occasion
                 much
                 perplexity
                 ,
                 whilst
                 they
                 are
                 mixed
                 with
                 many
                 others
                 in
                 a
                 crowd
                 ,
                 would
                 upon
                 a
                 clear
                 view
                 and
                 severe
                 examination
                 ,
                 appear
                 much
                 less
                 considerable
                 :
                 And
                 that
                 's
                 another
                 good
                 means
                 for
                 the
                 preserving
                 of
                 our
                 minds
                 from
                 this
                 impatience
                 ;
                 To
                 put
                 a
                 stop
                 to
                 our
                 passions
                 in
                 the
                 beginning
                 of
                 their
                 course
                 ,
                 before
                 they
                 be
                 in
                 their
                 full
                 carrear
                 ,
                 and
                 then
                 grow
                 too
                 hard
                 for
                 us
                 .
              
               
                 4.
                 
                 Do
                 not
                 chiefly
                 regard
                 the
                 instruments
                 of
                 your
                 troubles
                 ,
                 which
                 will
                 be
                 apt
                 to
                 provoke
                 impatience
                 and
                 distemper
                 ;
                 but
                 rather
                 upon
                 the
                 supreme
                 disposer
                 of
                 them
                 .
                 Though
                 men
                 may
                 deal
                 very
                 unworthily
                 with
                 us
                 ,
                 yet
                 God
                 is
                 just
                 in
                 all
                 his
                 ways
                 .
                 This
                 was
                 that
                 which
                 satisfied
                 old
                 
                   Eli
                   ,
                   It
                   is
                   the
                   Lord
                   ,
                   let
                   him
                   do
                
                 
                 
                   what
                   seemeth
                   him
                   good
                
                 .
                 Though
                 the
                 Sabaeans
                 had
                 spoiled
                 Job
                 of
                 his
                 oxen
                 and
                 asses
                 ,
                 and
                 the
                 Chaldeans
                 plundered
                 him
                 
                 of
                 his
                 Camels
                 ;
                 yet
                 we
                 find
                 no
                 complaints
                 against
                 them
                 ,
                 he
                 takes
                 notice
                 only
                 of
                 God
                 as
                 the
                 Author
                 of
                 these
                 sufferings
                 .
                 
                   The
                   Lord
                   gives
                   and
                   the
                   Lord
                   takes
                   away
                   ,
                   and
                   therefore
                   blessed
                   be
                   the
                   name
                   of
                   the
                   Lord.
                
                 
                 'T
                 is
                 worth
                 your
                 notice
                 to
                 observe
                 the
                 strange
                 variety
                 of
                 Davids
                 carriage
                 ,
                 according
                 as
                 he
                 was
                 either
                 mindful
                 or
                 forgetful
                 of
                 this
                 consideration
                 .
                 How
                 meek
                 and
                 humble
                 upon
                 the
                 rebellion
                 of
                 
                   Absolom
                   :
                   If
                   the
                   Lord
                   shall
                   say
                   ,
                   I
                   have
                   no
                   delight
                
                 
                 
                   in
                   thee
                   ;
                   behold
                   here
                   I
                   am
                   ,
                   let
                   him
                   do
                   to
                   me
                   as
                   seemeth
                   good
                   unto
                   him
                   .
                
                 And
                 so
                 in
                 the
                 next
                 chapter
                 ,
                 when
                 Shimei
                 did
                 
                 so
                 bitterly
                 revile
                 him
                 ,
                 that
                 which
                 pacified
                 all
                 impatient
                 revengeful
                 thoughts
                 ,
                 was
                 this
                 consideration
                 ,
                 
                   The
                   Lord
                   hath
                   bid
                   Shimei
                   curse
                   .
                
                 Whereas
                 at
                 another
                 time
                 ,
                 when
                 he
                 was
                 not
                 so
                 careful
                 to
                 fix
                 his
                 thoughts
                 upon
                 this
                 ,
                 how
                 strangely
                 is
                 his
                 carriage
                 altered
                 ?
                 How
                 furious
                 at
                 the
                 churlishness
                 of
                 Nabal
                 ?
                 How
                 passionate
                 at
                 the
                 death
                 of
                 Absolom
                 ?
                 Such
                 great
                 power
                 
                 is
                 there
                 in
                 this
                 one
                 meditation
                 ,
                 if
                 seriously
                 fixed
                 upon
                 ,
                 to
                 subdue
                 the
                 natural
                 rage
                 and
                 distemper
                 of
                 our
                 hearts
                 .
                 When
                 he
                 looks
                 upon
                 God
                 ,
                 he
                 submits
                 ,
                 and
                 is
                 silent
                 .
                 
                   I
                   was
                   dumb
                   and
                   opened
                   not
                   my
                   mouth
                   ,
                   because
                   thou
                   didst
                   it
                   .
                
                 But
                 
                 when
                 he
                 considers
                 the
                 instruments
                 ,
                 his
                 heart
                 begins
                 to
                 rise
                 ,
                 and
                 his
                 passions
                 to
                 tumultuate
                 and
                 ferment
                 into
                 a
                 strom
                 .
              
               
                 5.
                 
                 Take
                 heed
                 of
                 engaging
                 your
                 desires
                 upon
                 these
                 transient
                 perishable
                 things
                 .
                 Learn
                 to
                 estimate
                 every
                 thing
                 ,
                 according
                 
                 to
                 its
                 just
                 rate
                 and
                 value
                 ;
                 and
                 this
                 will
                 be
                 a
                 means
                 to
                 work
                 in
                 us
                 weaned
                 affections
                 from
                 the
                 world
                 .
                 They
                 that
                 love
                 too
                 much
                 ,
                 must
                 grieve
                 too
                 much
                 .
                 If
                 we
                 would
                 weep
                 as
                 
                   not
                   weeping
                
                 ,
                 we
                 must
                 rejoice
                 as
                 
                   not
                   rejoycing
                
                 .
                 They
                 that
                 think
                 the
                 greatest
                 gain
                 to
                 be
                 but
                 small
                 ,
                 will
                 think
                 the
                 greatest
                 loss
                 to
                 be
                 so
                 too
                 .
                 
                   Neminem
                   adversa
                   fortuna
                   comminuit
                   ,
                   nisi
                
                 
                 
                   quem
                   secunda
                   decepit
                
                 .
                 
                   Those
                   that
                   are
                   most
                   apt
                   to
                   be
                   deceived
                   and
                   puft
                   up
                   by
                   the
                   flatteries
                   of
                   prosperity
                   ,
                   will
                   be
                   most
                   apt
                   to
                   be
                   dejected
                   by
                   the
                   frowns
                   of
                   adversity
                   .
                
                 And
                 therefore
                 one
                 of
                 the
                 surest
                 ways
                 ,
                 to
                 make
                 all
                 crosses
                 easie
                 to
                 us
                 ,
                 is
                 to
                 have
                 a
                 low
                 esteem
                 of
                 these
                 temporal
                 things
                 ;
                 for
                 which
                 we
                 shall
                 find
                 reason
                 enough
                 ,
                 if
                 we
                 consider
                 the
                 vanity
                 and
                 vexation
                 of
                 them
                 .
                 There
                 being
                 a
                 thousand
                 ways
                 of
                 fraud
                 and
                 oppression
                 and
                 casualties
                 ,
                 whereby
                 we
                 may
                 be
                 deprived
                 of
                 their
                 possession
                 ;
                 and
                 as
                 many
                 ,
                 whereby
                 they
                 may
                 be
                 rendered
                 useless
                 to
                 us
                 in
                 their
                 possession
                 ;
                 as
                 in
                 the
                 case
                 of
                 pain
                 and
                 sickness
                 ,
                 either
                 of
                 body
                 or
                 mind
                 :
                 And
                 as
                 many
                 whereby
                 they
                 may
                 be
                 rendered
                 hurtful
                 ,
                 and
                 expose
                 us
                 to
                 the
                 envy
                 of
                 others
                 ,
                 to
                 many
                 kind
                 of
                 temptations
                 unto
                 sin
                 ,
                 and
                 particularly
                 to
                 many
                 kind
                 of
                 griefs
                 and
                 vexations
                 upon
                 the
                 account
                 
                 of
                 our
                 unwillingness
                 to
                 part
                 with
                 them
                 .
                 All
                 which
                 are
                 to
                 be
                 provided
                 against
                 ,
                 by
                 our
                 entertaining
                 such
                 thoughts
                 of
                 them
                 ,
                 as
                 may
                 be
                 suitable
                 to
                 their
                 value
                 .
              
               
                 6.
                 
                 Take
                 heed
                 of
                 being
                 solicitous
                 about
                 the
                 issue
                 of
                 things
                 ,
                 and
                 of
                 determining
                 your selves
                 too
                 peremptorily
                 to
                 particular
                 events
                 .
                 'T
                 is
                 our
                 business
                 indeed
                 to
                 serve
                 providence
                 in
                 the
                 use
                 of
                 means
                 ,
                 but
                 the
                 issue
                 of
                 things
                 belongs
                 to
                 God.
                 We
                 have
                 nothing
                 to
                 do
                 with
                 them
                 ,
                 and
                 that
                 which
                 is
                 not
                 within
                 our
                 power
                 ,
                 should
                 be
                 out
                 of
                 our
                 care
                 .
                 Every
                 mans
                 great
                 end
                 is
                 happiness
                 .
                 The
                 various
                 events
                 that
                 befall
                 us
                 in
                 the
                 world
                 ,
                 are
                 but
                 several
                 ways
                 to
                 this
                 end
                 .
                 And
                 therefore
                 't
                 is
                 very
                 reasonable
                 and
                 congruous
                 ,
                 that
                 every
                 one
                 should
                 have
                 a
                 Travellers
                 indifferency
                 towards
                 them
                 .
                 A
                 man
                 upon
                 the
                 road
                 ,
                 who
                 is
                 travelling
                 to
                 such
                 a
                 Town
                 ,
                 and
                 comes
                 to
                 some
                 doubtful
                 turnings
                 ,
                 is
                 not
                 concerned
                 either
                 for
                 the
                 right
                 or
                 left
                 hand
                 way
                 ,
                 hath
                 not
                 an
                 inclination
                 to
                 one
                 more
                 than
                 the
                 other
                 ,
                 any
                 farther
                 than
                 to
                 be
                 directed
                 to
                 that
                 which
                 is
                 the
                 true
                 way
                 ,
                 and
                 will
                 bring
                 him
                 to
                 his
                 journies
                 end
                 .
                 Now
                 that
                 way
                 which
                 the
                 providence
                 of
                 God
                 doth
                 lead
                 us
                 into
                 ,
                 must
                 needs
                 be
                 the
                 best
                 and
                 the
                 surest
                 way
                 to
                 this
                 end
                 .
              
               
               
                 
                   Thou
                   foolish
                   man
                   (
                   saith
                   Epictetus
                   )
                   
                   dost
                   not
                   thou
                   desire
                   that
                   which
                   may
                   be
                   most
                   convenient
                   for
                   thee
                   ?
                   And
                   can
                   there
                   be
                   any
                   thing
                   better
                   than
                   what
                   God
                   appoints
                   ?
                   Do
                   but
                   then
                   consider
                   (
                   saith
                   he
                   )
                   what
                   is
                   the
                   meaning
                   of
                   being
                   eagerly
                   solicitous
                   about
                   particular
                   events
                   ,
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ,
                   thou
                   dost
                   thereby
                   as
                   much
                   as
                   in
                   thee
                   lyes
                   to
                   corrupt
                   thy
                   Judge
                   ,
                   and
                   seduce
                   thy
                   counsellour
                   :
                   than
                   which
                   there
                   cannot
                   be
                   a
                   greater
                   folly
                   .
                   These
                   are
                   the
                   negative
                   Directions
                   .
                
              
               
                 I
                 proceed
                 to
                 those
                 that
                 are
                 positive
                 ;
                 and
              
               
                 1.
                 
                 Labour
                 for
                 true
                 apprehensions
                 of
                 the
                 Divine
                 nature
                 and
                 excellencies
                 ;
                 his
                 infinite
                 power
                 ,
                 and
                 wisdom
                 ,
                 and
                 goodness
                 .
                 When
                 our
                 hearts
                 are
                 once
                 possest
                 with
                 right
                 notions
                 ,
                 and
                 a
                 due
                 esteem
                 of
                 these
                 perfections
                 ,
                 they
                 will
                 not
                 be
                 so
                 apt
                 to
                 break
                 out
                 into
                 murmuring
                 against
                 him
                 .
                 That
                 which
                 Benhadad
                 spake
                 proudly
                 to
                 
                   Ahab
                   ;
                   Thy
                   silver
                   and
                   thy
                   gold
                   ,
                   thy
                   wives
                
                 
                 
                   and
                   thy
                   children
                   are
                   mine
                
                 :
                 That
                 may
                 God
                 truly
                 say
                 to
                 us
                 ;
                 what
                 hast
                 thou
                 that
                 thou
                 hast
                 not
                 received
                 ?
                 And
                 if
                 we
                 have
                 received
                 it
                 ,
                 as
                 we
                 have
                 no
                 reason
                 to
                 glory
                 in
                 the
                 possession
                 ,
                 so
                 neither
                 have
                 we
                 to
                 complain
                 at
                 the
                 loss
                 of
                 it
                 ,
                 when
                 he
                 
                 that
                 hath
                 lent
                 it
                 us
                 doth
                 resume
                 it
                 again
                 .
                 It
                 is
                 ,
                 or
                 should
                 be
                 our
                 daily
                 prayer
                 ,
                 that
                 Gods
                 
                   will
                   may
                   be
                   done
                   on
                   earth
                   as
                   it
                   is
                   in
                   heaven
                   .
                
                 And
                 it
                 were
                 a
                 most
                 unreasonable
                 thing
                 ,
                 for
                 men
                 to
                 murmur
                 at
                 the
                 grant
                 of
                 their
                 petitions
                 .
                 'T
                 was
                 a
                 notable
                 saying
                 ,
                 which
                 is
                 commonly
                 reported
                 of
                 Luther
                 ,
                 when
                 
                   Philip
                   Melancthon
                
                 was
                 much
                 disquieted
                 in
                 his
                 own
                 thoughts
                 ,
                 at
                 the
                 confused
                 state
                 of
                 things
                 in
                 the
                 first
                 Reformation
                 ;
                 
                   Monendus
                   est
                   Philippus
                   ,
                   desinat
                   esse
                   rector
                   mundi
                   :
                
                 
                   Melancthon
                   is
                   to
                   be
                   admonished
                   that
                   he
                   would
                   cease
                   to
                   take
                   upon
                   him
                   the
                   government
                   of
                   the
                   world
                   ,
                   as
                   if
                   the
                   issue
                   of
                   things
                   did
                   belong
                   to
                   his
                   care
                   .
                
                 God
                 is
                 infinitely
                 wise
                 and
                 faithful
                 ,
                 and
                 will
                 proportion
                 our
                 sufferings
                 
                 to
                 our
                 abilities
                 .
                 He
                 hath
                 promised
                 
                   that
                   all
                   things
                   shall
                   work
                   together
                   for
                
                 
                 
                   our
                   good
                
                 .
              
               
                 2.
                 
                 Consider
                 the
                 mercies
                 you
                 enjoy
                 ,
                 as
                 well
                 as
                 the
                 evils
                 you
                 suffer
                 .
                 That
                 was
                 a
                 most
                 unworthy
                 temper
                 in
                 Ahab
                 ,
                 and
                 in
                 Haman
                 ,
                 to
                 receive
                 no
                 satisfaction
                 in
                 all
                 their
                 great
                 possessions
                 and
                 enjoyments
                 ,
                 because
                 they
                 were
                 disappointed
                 in
                 some
                 one
                 small
                 particular
                 .
                 'T
                 is
                 the
                 advice
                 of
                 the
                 
                   wise
                   man
                
                 ,
                 Eccles.
                 7.
                 14.
                 
                 
                   In
                   the
                   day
                   of
                   prosperity
                   rejoice
                   ,
                   in
                   the
                   day
                   of
                   adversity
                   consider
                   .
                
                 But
                 what
                 is
                 that
                 which
                 we
                 should
                 
                 consider
                 ?
                 Why
                 ,
                 
                   that
                   God
                   hath
                   set
                   the
                   one
                   against
                   the
                   other
                   :
                
                 And
                 so
                 should
                 we
                 too
                 ,
                 set
                 one
                 against
                 another
                 ;
                 and
                 then
                 we
                 shall
                 find
                 ,
                 that
                 we
                 have
                 as
                 much
                 reason
                 to
                 be
                 patient
                 under
                 our
                 sufferings
                 ,
                 as
                 to
                 rejoice
                 in
                 our
                 mercies
                 .
                 'T
                 is
                 a
                 remarkable
                 passage
                 that
                 ,
                 concerning
                 Mephibosheth
                 ;
                 when
                 Ziba
                 
                 had
                 by
                 his
                 false
                 accusation
                 ,
                 caused
                 the
                 King
                 to
                 confiscate
                 his
                 goods
                 ,
                 and
                 bestow
                 them
                 upon
                 himself
                 ;
                 this
                 had
                 been
                 enough
                 one
                 would
                 think
                 ,
                 to
                 provoke
                 Mephibosheth
                 unto
                 high
                 complaints
                 ,
                 both
                 against
                 the
                 injustice
                 of
                 David
                 ,
                 and
                 the
                 baseness
                 and
                 unfaithfulness
                 of
                 his
                 Servant
                 Ziba
                 :
                 But
                 see
                 how
                 he
                 demeans
                 himself
                 ,
                 
                   I
                   have
                
                 
                 
                   been
                   slandered
                   unto
                   my
                   Lord
                   the
                   King
                   ,
                   but
                   do
                   what
                   is
                   good
                   in
                   thine
                   eyes
                   .
                   Thou
                   hast
                   set
                   thy
                   servant
                   amongst
                   them
                   that
                   eat
                   at
                   thine
                   own
                   table
                   ,
                   what
                   right
                   therefore
                   have
                   I
                   to
                   cry
                   any
                   more
                   unto
                   the
                   King
                   ?
                
                 Where
                 he
                 makes
                 the
                 kindness
                 that
                 David
                 had
                 formerly
                 shewn
                 him
                 ,
                 to
                 weigh
                 down
                 and
                 satisfie
                 for
                 the
                 wrong
                 that
                 he
                 then
                 suffered
                 .
                 And
                 if
                 men
                 had
                 but
                 such
                 a
                 grateful
                 temper
                 of
                 spirit
                 ,
                 they
                 would
                 not
                 be
                 so
                 apt
                 to
                 murmur
                 .
                 Those
                 that
                 deserve
                 least
                 ,
                 do
                 usually
                 complain
                 most
                 .
                 The
                 most
                 unworthy
                 are
                 the
                 most
                 impatient
                 .
              
               
                 Suppose
                 all
                 manner
                 of
                 evils
                 and
                 afflictions
                 ,
                 which
                 are
                 now
                 promiscuously
                 seattered
                 
                 up
                 and
                 down
                 in
                 the
                 world
                 ,
                 whether
                 they
                 concern
                 soul
                 or
                 body
                 ;
                 spiritual
                 blindness
                 and
                 obduracy
                 ,
                 poverty
                 ,
                 slavery
                 ,
                 reproach
                 ,
                 sickness
                 ,
                 pain
                 ,
                 maimedness
                 ,
                 deformity
                 ,
                 &c.
                 
                 I
                 say
                 ,
                 suppose
                 all
                 these
                 were
                 now
                 to
                 be
                 distributed
                 amongst
                 mankind
                 ,
                 so
                 as
                 every
                 one
                 were
                 to
                 have
                 an
                 equal
                 share
                 of
                 them
                 :
                 Would
                 you
                 be
                 content
                 to
                 stand
                 to
                 this
                 new
                 distribution
                 ?
                 I
                 suppose
                 there
                 are
                 not
                 many
                 persons
                 in
                 this
                 Nation
                 ,
                 in
                 so
                 miserable
                 and
                 forlorn
                 a
                 condition
                 ,
                 that
                 upon
                 serious
                 consideration
                 of
                 the
                 special
                 advantages
                 they
                 do
                 or
                 may
                 partake
                 of
                 ,
                 above
                 many
                 other
                 millions
                 in
                 the
                 world
                 ,
                 would
                 consent
                 to
                 it
                 .
                 And
                 if
                 this
                 be
                 so
                 ,
                 certainly
                 then
                 it
                 must
                 be
                 both
                 an
                 unreasonable
                 ,
                 and
                 a
                 very
                 ungrateful
                 thing
                 for
                 such
                 men
                 to
                 be
                 impatient
                 ,
                 who
                 enjoy
                 more
                 than
                 their
                 share
                 comes
                 to
                 .
              
               
                 3.
                 
                 Consider
                 the
                 deserts
                 of
                 your
                 sins
                 ,
                 and
                 then
                 it
                 will
                 easily
                 appear
                 ,
                 that
                 your
                 condition
                 is
                 not
                 at
                 any
                 time
                 so
                 bad
                 ,
                 but
                 you
                 have
                 deserved
                 it
                 should
                 be
                 worse
                 .
                 That
                 you
                 have
                 more
                 reason
                 to
                 commend
                 the
                 care
                 and
                 wisdom
                 of
                 the
                 Physician
                 ,
                 than
                 to
                 complain
                 of
                 the
                 bitterness
                 of
                 the
                 potion
                 .
                 
                   Tantò
                   quis
                   patientiùs
                   ferrum
                   medici
                   tolerat
                   ,
                   quantò
                   magis
                   putridum
                   esse
                
                 
                 
                   conspicit
                   quod
                   secat
                
                 ;
                 
                   The
                   more
                   the
                   patient
                   doth
                   discern
                   the
                   corruption
                   and
                   
                   danger
                   of
                   his
                   sore
                   ,
                   the
                   more
                   willingly
                   doth
                   he
                   endure
                   the
                   launce
                   of
                   his
                   Chyrurgion
                   .
                
                 That
                 is
                 a
                 remarkable
                 story
                 in
                 Genesis
                 ,
                 Chap.
                 42.
                 to
                 shew
                 that
                 this
                 consideration
                 of
                 the
                 desert
                 of
                 our
                 own
                 sins
                 ,
                 is
                 a
                 very
                 powerful
                 means
                 to
                 pacifie
                 us
                 against
                 all
                 impatience
                 under
                 sufferings
                 .
                 The
                 story
                 concerns
                 
                 Joseph's
                 brethren
                 ,
                 who
                 coming
                 into
                 AEgypt
                 to
                 buy
                 Corn
                 ,
                 were
                 there
                 roughly
                 treated
                 ,
                 accused
                 for
                 spies
                 ,
                 clapt
                 into
                 prison
                 ;
                 so
                 that
                 one
                 would
                 have
                 thought
                 ,
                 they
                 had
                 reason
                 enough
                 to
                 fret
                 and
                 murmur
                 at
                 that
                 hard
                 unjust
                 dealing
                 .
                 And
                 yet
                 we
                 find
                 their
                 carriage
                 to
                 be
                 very
                 humble
                 and
                 patient
                 ;
                 but
                 what
                 that
                 was
                 which
                 made
                 them
                 so
                 ,
                 you
                 may
                 see
                 ,
                 ver
                 .
                 21.
                 they
                 remembred
                 their
                 cruelty
                 to
                 their
                 brother
                 .
                 Joseph
                 ,
                 and
                 that
                 brought
                 them
                 to
                 acknowledg
                 this
                 distress
                 to
                 be
                 deservedly
                 come
                 upon
                 them
                 ,
                 
                   because
                   they
                   had
                   not
                   pityed
                   their
                   brother
                   ,
                   when
                   he
                   besought
                   them
                   in
                   the
                   anguish
                   of
                   his
                   soul.
                
                 The
                 like
                 consideration
                 did
                 stop
                 Job
                 in
                 his
                 complaint
                 ,
                 after
                 all
                 his
                 high
                 contestations
                 and
                 arguings
                 with
                 God
                 ;
                 he
                 no
                 sooner
                 thought
                 upon
                 his
                 own
                 vileness
                 ,
                 but
                 he
                 was
                 presently
                 silenced
                 .
                 
                   Behold
                   I
                   am
                   vile
                   ,
                   what
                   shall
                   I
                   answer
                   thee
                   ,
                   I
                   will
                   lay
                
                 
                 
                   my
                   hand
                   upon
                   my
                   mouth
                
                 .
              
               
               
                 4.
                 
                 Be
                 careful
                 whilst
                 you
                 are
                 in
                 a
                 prosperous
                 estate
                 ,
                 to
                 prepare
                 for
                 trouble
                 and
                 afflictions
                 ,
                 by
                 a
                 prudent
                 consideration
                 of
                 the
                 mutability
                 of
                 things
                 .
                 This
                 will
                 be
                 a
                 means
                 to
                 alleviate
                 the
                 burden
                 of
                 them
                 .
                 
                   Praecogitati
                   mali
                   mollis
                   ictus
                   venit
                
                 .
                 And
                 
                 in
                 another
                 place
                 ,
                 
                   inexpectata
                   plus
                   aggravant
                
                 ,
                 
                 
                   novitas
                   adjicit
                   calamitatibus
                   pondus
                
                 ;
                 
                   That
                   stroke
                   will
                   have
                   less
                   force
                   which
                   is
                   foreseen
                   and
                   expected
                   ,
                   whereas
                   the
                   suddenness
                   and
                   surprize
                   of
                   it
                   ,
                   will
                   add
                   to
                   the
                   weight
                   and
                   smart
                   of
                   it
                   .
                
                 
                   In
                   tantâ
                   rerum
                   sursum
                   ac
                   deorsum
                
                 
                 
                   euntium
                   versatione
                   ,
                   si
                   non
                   quicquid
                   fieri
                   potest
                   ,
                   pro
                   futuro
                   habes
                   ,
                   das
                   in
                   te
                   vires
                   rebus
                   adversis
                   ,
                   quas
                   infregit
                   quisquis
                   prior
                   vidit
                
                 ;
                 
                   In
                   that
                   various
                   change
                   and
                   revolution
                   of
                   events
                   which
                   we
                   behold
                   in
                   the
                   world
                   ,
                   if
                   we
                   do
                   not
                   look
                   upon
                   possible
                   dangers
                   and
                   troubles
                   as
                   future
                   ,
                   we
                   do
                   thereby
                   strengthen
                   our
                   adversaries
                   and
                   disarm
                   our selves
                   .
                
                 When
                 we
                 see
                 at
                 any
                 time
                 the
                 losses
                 and
                 imprisonments
                 ,
                 or
                 poverty
                 ,
                 or
                 funerals
                 of
                 others
                 ,
                 we
                 ought
                 presently
                 to
                 reflect
                 this
                 may
                 be
                 our
                 case
                 .
                 
                   Cuivis
                   potest
                   accidere
                   quod
                   cuiquam
                   potest
                   .
                
                 One
                 loses
                 husband
                 ,
                 wife
                 ,
                 children
                 ,
                 estate
                 :
                 We
                 ought
                 from
                 all
                 such
                 spectacles
                 to
                 infer
                 ,
                 that
                 though
                 this
                 be
                 not
                 at
                 present
                 ,
                 yet
                 it
                 may
                 shortly
                 be
                 our
                 condition
                 ;
                 and
                 accordingly
                 
                 by
                 expectation
                 to
                 fortifie
                 our selves
                 against
                 it
                 .
                 
                   Hic
                   nos
                   error
                   decipit
                   ,
                   hic
                
                 
                 
                   effoeminat
                   ,
                   dum
                   patimur
                   ,
                   quae
                   nunquam
                   pati
                   nos
                   posse
                   praevidimus
                   .
                   Aufert
                   vim
                   praesentibus
                   malis
                   ,
                   qui
                   futura
                   prospexit
                   .
                
                 
                   This
                   is
                   the
                   error
                   which
                   doth
                   deceive
                   and
                   effeminate
                   men
                   ,
                   whilst
                   they
                   suffer
                   such
                   things
                   as
                   they
                   did
                   not
                   expect
                   ,
                   and
                   are
                   not
                   prepared
                   for
                   .
                   It
                   breaks
                   the
                   force
                   of
                   evils
                   when
                   they
                   come
                   ,
                   to
                   foresee
                   they
                   will
                   come
                   .
                
              
               
                 5.
                 
                 Often
                 reflect
                 upon
                 your
                 former
                 experience
                 .
                 That
                 will
                 be
                 a
                 means
                 to
                 prevent
                 all
                 despondencies
                 ,
                 to
                 work
                 in
                 us
                 hope
                 and
                 confidence
                 .
                 There
                 is
                 no
                 man
                 so
                 mean
                 and
                 inconsiderable
                 ,
                 if
                 he
                 will
                 but
                 take
                 an
                 impartial
                 view
                 of
                 what
                 he
                 hath
                 formerly
                 seen
                 and
                 observed
                 ,
                 concerning
                 Gods
                 dealing
                 with
                 himself
                 and
                 others
                 ,
                 but
                 may
                 upon
                 this
                 account
                 find
                 reason
                 enough
                 to
                 allay
                 all
                 murmuring
                 discontented
                 thoughts
                 .
                 We
                 have
                 frequent
                 examples
                 to
                 this
                 purpose
                 in
                 Scripture
                 ,
                 
                   Jacob
                   ,
                   David
                   ,
                   Jehosaphat
                
                 ,
                 
                 the
                 Apostle
                 St.
                 Paul
                 ,
                 in
                 several
                 places
                 ,
                 who
                 all
                 have
                 had
                 recourse
                 to
                 this
                 remedy
                 ,
                 when
                 they
                 would
                 strengthen
                 themselves
                 against
                 discontent
                 and
                 despondency
                 .
                 And
                 I
                 suppose
                 ,
                 there
                 is
                 scarce
                 any
                 serious
                 man
                 of
                 so
                 little
                 experience
                 ,
                 but
                 hath
                 taken
                 notice
                 of
                 ,
                 and
                 can
                 remember
                 how
                 some
                 
                 crosses
                 and
                 disappointments
                 ,
                 have
                 in
                 the
                 issue
                 proved
                 mercies
                 and
                 benefits
                 to
                 him
                 .
                 And
                 if
                 it
                 have
                 been
                 so
                 formerly
                 ,
                 why
                 may
                 it
                 not
                 be
                 so
                 again
                 .
              
               
                 6.
                 
                 And
                 lastly
                 ,
                 Labour
                 after
                 those
                 particular
                 vertues
                 ,
                 which
                 are
                 of
                 near
                 affinity
                 to
                 this
                 of
                 patience
                 ;
                 whereby
                 it
                 will
                 be
                 very
                 much
                 strengthened
                 and
                 promoted
                 .
                 There
                 is
                 a
                 certain
                 chain
                 of
                 them
                 mentioned
                 ,
                 Gal.
                 5.
                 22
                 ,
                 and
                 styled
                 by
                 the
                 Apostle
                 the
                 
                   fruits
                   of
                   the
                   spirit
                
                 ,
                 as
                 belonging
                 more
                 particularly
                 to
                 the
                 spirit
                 of
                 Christianity
                 .
                 The
                 first
                 is
                 Love
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 beareth
                 all
                 things
                 and
                 endureth
                 all
                 things
                 :
                 The
                 next
                 is
                 Joy
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 chearful
                 temper
                 of
                 mind
                 ,
                 in
                 opposition
                 to
                 moroseness
                 and
                 frowardness
                 :
                 Then
                 Peace
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 composedness
                 and
                 sedateness
                 of
                 spirit
                 ,
                 free
                 from
                 all
                 inordinate
                 perturbations
                 ,
                 and
                 without
                 any
                 kind
                 of
                 itch
                 of
                 quarrelling
                 with
                 others
                 :
                 And
                 next
                 Long-suffering
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 whereby
                 the
                 mind
                 is
                 not
                 easily
                 provoked
                 or
                 tyred
                 ,
                 but
                 is
                 easily
                 appeased
                 :
                 Then
                 Gentleness
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 generosity
                 ,
                 benignity
                 ,
                 which
                 signifies
                 '
                 a
                 mind
                 most
                 ready
                 to
                 part
                 with
                 any
                 thing
                 ,
                 towards
                 the
                 help
                 and
                 relief
                 of
                 others
                 in
                 their
                 necessities
                 :
                 Then
                 Goodness
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   (
                   i.
                   e.
                
                 )
                 such
                 an
                 equal
                 and
                 ingenuous
                 simplicity
                 of
                 manners
                 ,
                 whereby
                 men
                 are
                 rendred
                 
                 easily
                 tractable
                 and
                 placable
                 ,
                 and
                 most
                 amiable
                 in
                 the
                 whole
                 course
                 of
                 their
                 conversations
                 :
                 Then
                 Faith
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 dependance
                 upon
                 God
                 for
                 our
                 support
                 and
                 deliverance
                 :
                 Then
                 Meekness
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 whereby
                 we
                 put
                 a
                 restraint
                 upon
                 our
                 anger
                 ,
                 so
                 as
                 not
                 to
                 be
                 provoked
                 for
                 any
                 lesser
                 cause
                 ,
                 or
                 in
                 a
                 greater
                 measure
                 ,
                 or
                 for
                 a
                 longer
                 time
                 ,
                 than
                 may
                 be
                 fitting
                 for
                 the
                 occasion
                 ;
                 always
                 preserving
                 our
                 minds
                 free
                 from
                 any
                 sudden
                 gusts
                 of
                 passion
                 .
                 And
                 lastly
                 ,
                 Temperance
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 continence
                 ,
                 whereby
                 we
                 contain
                 all
                 our
                 passions
                 with
                 their
                 just
                 bounds
                 ,
                 either
                 of
                 joy
                 in
                 the
                 affluence
                 of
                 things
                 ,
                 or
                 of
                 grief
                 in
                 the
                 loss
                 ,
                 or
                 of
                 desire
                 in
                 the
                 want
                 of
                 them
                 .
              
               
                 A
                 mind
                 that
                 is
                 modelled
                 and
                 prepared
                 with
                 these
                 kind
                 of
                 virtues
                 ,
                 will
                 thereby
                 be
                 rendered
                 generous
                 and
                 couragious
                 ,
                 fit
                 for
                 the
                 undergoing
                 of
                 any
                 kind
                 of
                 trouble
                 or
                 suffering
                 ,
                 which
                 the
                 providence
                 of
                 God
                 shall
                 think
                 fit
                 to
                 call
                 a
                 man
                 unto
                 .
              
               
                 I
                 have
                 now
                 done
                 with
                 the
                 First
                 thing
                 I
                 proposed
                 to
                 treat
                 of
                 ,
                 namely
                 ,
                 
                   The
                   Reasonableness
                   and
                   Credibility
                   of
                   the
                   Principles
                   of
                   Natural
                   Religion
                
                 ;
                 in
                 which
                 I
                 have
                 endeavoured
                 to
                 establish
                 the
                 belief
                 of
                 
                   Gods
                   being
                
                 ,
                 to
                 clear
                 the
                 
                   natural
                   notions
                
                 
                 of
                 his
                 Excellencies
                 and
                 Perfections
                 ,
                 and
                 to
                 deduce
                 the
                 obligation
                 of
                 
                   Moral
                   Duties
                
                 ,
                 from
                 the
                 belief
                 and
                 acknowledgment
                 of
                 the
                 Divine
                 Nature
                 and
                 Perfections
                 .
              
            
          
           
             
             
               THE
               SECOND
               BOOK
               ,
               OF
               THE
               
                 Wisdom
                 of
                 Practising
              
               the
               Duties
               of
               Natural
               Religion
               .
            
             
               
                 CHAP.
                 I.
                 
              
               
                 
                   Shewing
                   in
                   general
                   how
                   Religion
                   conduces
                   to
                   our
                   Happiness
                   .
                
              
               
                 I
                 proceed
                 now
                 to
                 the
                 second
                 Part
                 of
                 my
                 design
                 ,
                 which
                 was
                 to
                 shew
                 
                   The
                   Wisdom
                   of
                   Practising
                   the
                   Duties
                   of
                   Natural
                   Religion
                   .
                
                 In
                 which
                 I
                 shall
                 endeavour
                 to
                 convince
                 men
                 ,
                 how
                 much
                 it
                 is
                 ,
                 upon
                 all
                 accounts
                 ,
                 their
                 chief
                 happiness
                 and
                 interest
                 to
                 lead
                 a
                 religious
                 and
                 virtuous
                 course
                 of
                 life
                 .
              
               
                 Solomon
                 ,
                 who
                 is
                 so
                 much
                 celebrated
                 in
                 Scripture
                 for
                 his
                 wisdom
                 and
                 knowledg
                 ,
                 hath
                 purposely
                 written
                 a
                 Book
                 ,
                 the
                 main
                 argument
                 whereof
                 is
                 to
                 enquire
                 ,
                 wherein
                 
                 the
                 chief
                 happiness
                 of
                 man
                 doth
                 consist
                 :
                 And
                 having
                 in
                 the
                 former
                 part
                 of
                 it
                 shewed
                 the
                 insufficiency
                 of
                 all
                 other
                 things
                 that
                 pretend
                 to
                 it
                 ,
                 he
                 comes
                 in
                 the
                 conclusion
                 to
                 fix
                 it
                 upon
                 its
                 true
                 basis
                 ,
                 asserting
                 every
                 mans
                 greatest
                 interest
                 and
                 happiness
                 ,
                 to
                 consist
                 in
                 being
                 religious
                 .
                 
                   Let
                   us
                   hear
                   the
                   cnclusion
                   .
                   of
                   the
                   whole
                
                 
                 
                   matter
                   ;
                   Fear
                   God
                   ,
                   and
                   keep
                   his
                   commandements
                   :
                   for
                   this
                   is
                   the
                   whole
                   of
                   man.
                
                 That
                 is
                 ,
                 the
                 serious
                 practice
                 of
                 Religion
                 is
                 that
                 which
                 every
                 considerate
                 man
                 after
                 all
                 his
                 other
                 disquisitions
                 ,
                 will
                 find
                 to
                 be
                 his
                 chief
                 interest
                 ,
                 and
                 that
                 which
                 doth
                 deserve
                 his
                 utmost
                 care
                 and
                 diligence
                 .
              
               
                 And
                 because
                 these
                 words
                 of
                 Solomon
                 ,
                 do
                 so
                 fully
                 express
                 that
                 ,
                 which
                 is
                 to
                 be
                 the
                 main
                 argument
                 of
                 my
                 following
                 discourse
                 ,
                 I
                 shall
                 by
                 way
                 of
                 preface
                 or
                 introduction
                 to
                 it
                 ,
                 more
                 particularly
                 consider
                 the
                 commendation
                 which
                 he
                 here
                 gives
                 to
                 the
                 practice
                 of
                 Religion
                 ,
                 in
                 that
                 full
                 and
                 significant
                 expression
                 ,
                 
                   this
                   is
                   the
                   whole
                   of
                   man.
                   
                
              
               
                 Which
                 words
                 are
                 by
                 the
                 Septuagint
                 and
                 Vulgar
                 thus
                 rendered
                 ,
                 
                   this
                   is
                   All
                
                 ,
                 or
                 
                   Every
                   man.
                
                 The
                 word
                 duty
                 which
                 is
                 supplied
                 by
                 our
                 English
                 ,
                 being
                 not
                 in
                 the
                 original
                 ,
                 or
                 in
                 other
                 
                   Translations
                   .
                   This
                   ought
                   
                   to
                   be
                   the
                   way
                   and
                   course
                   of
                   all
                   mankind
                   ,
                
                 so
                 the
                 
                   Targum
                   .
                   This
                   is
                   the
                   course
                   to
                   which
                   every
                   man
                   is
                   designed
                   ,
                
                 so
                 the
                 
                   Syriack
                   .
                   This
                   will
                   be
                   most
                   profitable
                   and
                   advantageous
                   to
                   men
                   ,
                
                 so
                 the
                 
                   Arabick
                   .
                   Hoc
                   est
                   totum
                   hominis
                   .
                
                 This
                 is
                 
                   the
                   whole
                   of
                   man
                
                 ;
                 so
                 some
                 of
                 our
                 later
                 Interpreters
                 ,
                 mosg
                 properly
                 to
                 the
                 scope
                 of
                 the
                 place
                 ,
                 it
                 being
                 an
                 usual
                 Enallage
                 in
                 the
                 
                   Hebrew
                   ,
                   totius
                   universalis
                   pro
                   toto
                   integrante
                   ,
                   All
                
                 for
                 Whole
                 .
              
               
                 So
                 that
                 according
                 to
                 these
                 various
                 interpretations
                 of
                 the
                 words
                 ,
                 they
                 may
                 contain
                 in
                 them
                 a
                 threefold
                 reference
                 .
                 To
                 the
                 Essence
                 ,
                 the
                 Happiness
                 ,
                 the
                 Business
                 of
                 man.
                 
              
               
                 According
                 to
                 which
                 the
                 sense
                 of
                 them
                 must
                 be
                 ,
                 that
                 Religion
                 ,
                 or
                 the
                 
                   fearing
                   of
                   God
                
                 and
                 
                   keeping
                   his
                   commandements
                
                 is
                 a
                 matter
                 of
                 so
                 great
                 consequence
                 to
                 Humane
                 Nature
                 ,
                 that
              
               
                 1.
                 
                 The
                 Essence
                 or
                 Being
                 of
                 man
                 may
                 be
                 said
                 to
                 consist
                 in
                 it
                 .
              
               
                 2.
                 
                 The
                 great
                 Business
                 or
                 duty
                 of
                 man
                 ,
                 is
                 to
                 be
                 conversant
                 about
                 it
                 ,
                 and
                 to
                 labour
                 after
                 it
                 .
              
               
                 3.
                 
                 The
                 Happiness
                 or
                 well-being
                 of
                 man
                 doth
                 depend
                 upon
                 it
                 .
              
               
                 These
                 particulars
                 I
                 shall
                 endeavour
                 to
                 make
                 out
                 by
                 such
                 clear
                 Principles
                 of
                 Reason
                 ,
                 
                 attested
                 to
                 by
                 several
                 of
                 the
                 wisest
                 Heathen
                 Writers
                 ,
                 as
                 may
                 be
                 enough
                 to
                 satisfy
                 any
                 serious
                 man
                 ,
                 who
                 is
                 able
                 to
                 understand
                 the
                 reason
                 and
                 consequence
                 of
                 things
                 ,
                 and
                 will
                 but
                 attend
                 and
                 consider
                 .
              
               
                 First
                 :
                 Religion
                 is
                 of
                 so
                 great
                 importance
                 ,
                 that
                 the
                 Essence
                 of
                 man
                 may
                 be
                 said
                 to
                 consist
                 in
                 it
                 .
                 Man
                 may
                 be
                 considered
                 under
                 a
                 twofold
                 notion
                 :
              
               
                 1.
                 
                 In
                 his
                 
                   single
                   capacity
                
                 ,
                 according
                 to
                 that
                 principle
                 whereby
                 he
                 is
                 constituted
                 in
                 such
                 a
                 rank
                 of
                 creatures
                 .
              
               
                 2.
                 
                 In
                 Society
                 ,
                 for
                 which
                 man
                 seems
                 to
                 be
                 naturally
                 designed
                 ,
                 and
                 without
                 which
                 he
                 could
                 not
                 well
                 subsist
                 .
                 Now
                 Religion
                 will
                 appear
                 to
                 be
                 Essential
                 to
                 him
                 ,
                 in
                 both
                 these
                 respects
                 .
              
               
                 1.
                 
                 As
                 considered
                 in
                 his
                 
                   single
                   capacity
                
                 ,
                 according
                 to
                 those
                 principles
                 by
                 which
                 he
                 is
                 framed
                 .
                 That
                 which
                 doth
                 constitute
                 any
                 thing
                 in
                 its
                 Being
                 ,
                 and
                 distinguish
                 it
                 from
                 all
                 other
                 things
                 ,
                 this
                 is
                 that
                 which
                 we
                 call
                 the
                 Form
                 or
                 Essence
                 of
                 a
                 thing
                 .
                 Now
                 the
                 things
                 which
                 distinguish
                 Humane
                 Nature
                 from
                 all
                 other
                 things
                 ,
                 are
                 the
                 chief
                 principles
                 and
                 foundations
                 of
                 Religion
                 ,
                 namely
                 ,
                 the
                 
                   Apprehension
                   of
                   a
                   Deity
                
                 ,
                 and
                 an
                 
                   expectation
                   of
                   a
                   future
                   state
                   after
                   this
                   life
                   :
                
                 Which
                 no
                 other
                 creature
                 ,
                 
                 below
                 man
                 ,
                 doth
                 partake
                 of
                 ;
                 and
                 which
                 are
                 common
                 to
                 all
                 mankind
                 ,
                 notwithstanding
                 the
                 utmost
                 endeavours
                 that
                 can
                 be
                 used
                 for
                 the
                 suppressing
                 of
                 them
                 .
              
               
                 As
                 for
                 what
                 is
                 commonly
                 alledged
                 in
                 the
                 behalf
                 of
                 Reason
                 ,
                 it
                 may
                 be
                 observed
                 that
                 in
                 the
                 actions
                 of
                 many
                 
                   brate
                   creatures
                
                 ,
                 there
                 are
                 discernable
                 some
                 footsteps
                 ,
                 some
                 imperfect
                 strictures
                 and
                 degrees
                 of
                 Ratiocination
                 ;
                 such
                 a
                 natural
                 sagacity
                 as
                 at
                 least
                 bears
                 a
                 near
                 resemblance
                 to
                 reason
                 .
                 From
                 whence
                 it
                 may
                 follow
                 ,
                 that
                 it
                 is
                 not
                 Reason
                 in
                 the
                 general
                 ,
                 which
                 is
                 the
                 Form
                 of
                 
                   Humane
                   nature
                
                 ;
                 But
                 Reason
                 as
                 it
                 is
                 determined
                 to
                 actions
                 of
                 Religion
                 ,
                 of
                 which
                 we
                 do
                 not
                 find
                 the
                 least
                 signs
                 or
                 degrees
                 in
                 
                   Brutes
                   :
                   Man
                
                 being
                 the
                 only
                 creature
                 in
                 this
                 visible
                 world
                 ,
                 that
                 is
                 formed
                 with
                 a
                 capacity
                 of
                 worshipping
                 and
                 enjoying
                 his
                 Maker
                 .
                 Nor
                 is
                 this
                 any
                 new
                 opinion
                 ,
                 but
                 what
                 several
                 of
                 the
                 antient
                 Writers
                 ,
                 Philosophers
                 ,
                 Orators
                 ,
                 Poets
                 ,
                 have
                 attested
                 to
                 ;
                 who
                 make
                 the
                 notion
                 of
                 a
                 Deity
                 ,
                 and
                 adoration
                 of
                 him
                 ,
                 to
                 be
                 the
                 true
                 difference
                 betwixt
                 Man
                 and
                 Beast
                 .
              
               
                 So
                 
                   Tully
                   :
                   Ex
                   tot
                   generibus
                   nullum
                   est
                
                 
                 
                   animal
                   praeter
                   hominem
                   ,
                   quod
                   habeat
                   notitiam
                   aliquam
                   Dei
                   ;
                   ipsisque
                   in
                   hominibus
                   ,
                   nulla
                   gens
                   est
                   ,
                   neque
                   tam
                   immansueta
                   ,
                   neque
                   
                   tam
                   fera
                   ,
                   quae
                   non
                   etiamsi
                   ignoret
                   ,
                   qualem
                   habere
                   Deum
                   deceat
                   ,
                   tamen
                   habendum
                   sciat
                   .
                
                 
                   Amongst
                   all
                   the
                   living
                   creatures
                   that
                   are
                   in
                   the
                   world
                   ,
                   there
                   is
                   none
                   but
                   Man
                   ,
                   that
                   hath
                   any
                   notion
                   of
                   a
                   Deity
                   ;
                   and
                   amongst
                   mankind
                   ,
                   there
                   is
                   no
                   Nation
                   so
                   wild
                   and
                   barbarous
                   ,
                   but
                   pretends
                   to
                   some
                   Religion
                   ;
                
                 whence
                 it
                 should
                 seem
                 that
                 this
                 is
                 the
                 most
                 proper
                 difference
                 betwixt
                 man
                 and
                 beasts
                 .
                 And
                 in
                 another
                 place
                 ,
                 he
                 makes
                 this
                 to
                 be
                 the
                 Character
                 of
                 that
                 Reason
                 ,
                 which
                 is
                 the
                 Form
                 of
                 man
                 ,
                 that
                 it
                 is
                 
                   vinculum
                   Dei
                   &
                   hominis
                
                 ,
                 which
                 imports
                 both
                 name
                 and
                 thing
                 .
              
               
                 Of
                 the
                 same
                 sense
                 is
                 that
                 of
                 the
                 Satyrist
                 ,
                 who
                 speaking
                 of
                 Religion
                 and
                 a
                 sense
                 of
                 Divine
                 things
                 ,
                 saith
                 this
                 of
                 it
                 .
                 
                   
                     —
                     separat
                     hoc
                     nos
                  
                   
                     A
                     grege
                     mutorum
                     ,
                     atque
                     ideo
                     venerabile
                     soli
                     
                  
                   
                     Sortiti
                     ingenium
                     ,
                     divinorumque
                     capaces
                     .
                  
                
              
               
                 
                   'T
                   is
                   this
                   ,
                   saith
                   he
                   ,
                   which
                   doth
                   distinguish
                   us
                   from
                   brute
                   creatures
                   ,
                   That
                   we
                   have
                   souls
                   capable
                   of
                   Divine
                   impressions
                   .
                
              
               
                 There
                 are
                 abundance
                 of
                 expressions
                 to
                 this
                 purpose
                 in
                 several
                 other
                 of
                 the
                 Heathen
                 
                 Writers
                 .
                 That
                 in
                 Plutarch
                 ,
                 where
                 
                 he
                 styles
                 irreligion
                 ,
                 a
                 kind
                 of
                 stupor
                 whereby
                 men
                 are
                 as
                 it
                 were
                 deprived
                 of
                 their
                 senses
                 .
                 
                   And
                   in
                   another
                   place
                   ,
                   he
                   asserts
                   it
                   to
                   be
                   an
                   exceeding
                   improper
                   thing
                   ,
                   to
                   ascribe
                   true
                   reason
                   to
                   those
                   ,
                   who
                   do
                   not
                   acknowledg
                   and
                   adore
                   the
                   Deity
                   .
                
                 So
                 again
                 
                   Tully
                   ,
                   esse
                   Deos
                   qui
                   negat
                   ,
                
                 
                 
                   vix
                   eum
                   sanae
                   mentis
                   existimem
                
                 .
                 
                   I
                   can
                   hardly
                   think
                   that
                   man
                   to
                   be
                   in
                   his
                   right
                   mind
                   ,
                   who
                   is
                   destitute
                   of
                   Religion
                   .
                
                 And
                 in
                 another
                 place
                 of
                 the
                 same
                 
                   Book
                   .
                   Quis
                   hunc
                   hominem
                   dixerit
                   ?
                
                 &c.
                 
                 
                   Why
                   should
                   any
                   one
                   style
                   such
                   an
                   one
                   a
                   man
                   ,
                   who
                   by
                   what
                   he
                   sees
                   in
                   the
                   world
                   is
                   is
                   not
                   convinced
                   of
                   a
                   Deity
                   ,
                   and
                   a
                   providence
                   ,
                   and
                   of
                   that
                   adoration
                   he
                   owes
                   to
                   the
                   Deity
                   ?
                
                 
                   Non
                   modo
                   non
                   philosophos
                
                 ,
                 
                 
                   sed
                   nec
                   homines
                   quidem
                   fuisse
                   dixerim
                   ,
                
                 (
                 saith
                 another
                 )
                 .
                 
                   Men
                   that
                   are
                   destitute
                   of
                   Religion
                   ,
                   are
                   so
                   far
                   from
                   being
                   learned
                   philosophers
                   ,
                   that
                   they
                   ought
                   not
                   to
                   be
                   esteemed
                   so
                   much
                   as
                   reasonable
                   men
                   .
                
              
               
                 'T
                 is
                 true
                 ,
                 nothing
                 is
                 more
                 ordinary
                 than
                 for
                 such
                 persons
                 as
                 are
                 sceptical
                 in
                 these
                 first
                 principles
                 ,
                 to
                 entertain
                 great
                 thoughts
                 of
                 themselves
                 ,
                 as
                 if
                 they
                 had
                 considered
                 things
                 more
                 deeply
                 ,
                 and
                 were
                 arrived
                 unto
                 a
                 higher
                 pitch
                 of
                 reason
                 and
                 
                 wit
                 than
                 others
                 .
                 But
                 yet
                 the
                 plain
                 truth
                 is
                 ,
                 they
                 who
                 have
                 not
                 attained
                 to
                 this
                 conviction
                 of
                 placing
                 their
                 chief
                 interest
                 in
                 being
                 religious
                 ,
                 they
                 are
                 so
                 far
                 from
                 exceeding
                 others
                 in
                 degrees
                 ,
                 that
                 they
                 come
                 short
                 of
                 the
                 very
                 nature
                 and
                 essence
                 of
                 men
                 ,
                 as
                 being
                 destitute
                 of
                 those
                 first
                 Notions
                 concerning
                 truth
                 and
                 falshood
                 ,
                 good
                 and
                 evil
                 ,
                 wherein
                 the
                 essence
                 of
                 a
                 rational
                 Being
                 doth
                 consist
                 :
                 Besides
                 their
                 palpable
                 deficiency
                 in
                 such
                 plain
                 consequences
                 and
                 deductions
                 of
                 Reason
                 ,
                 as
                 would
                 become
                 those
                 ,
                 who
                 in
                 any
                 measure
                 pretend
                 to
                 that
                 principle
                 .
              
               
                 So
                 that
                 ,
                 by
                 what
                 hath
                 been
                 said
                 ,
                 it
                 may
                 appear
                 ,
                 that
                 the
                 Definition
                 of
                 Man
                 may
                 be
                 rendered
                 as
                 well
                 by
                 the
                 Difference
                 of
                 Religiosum
                 as
                 Rationale
                 .
                 As
                 for
                 that
                 inconvenience
                 which
                 some
                 may
                 object
                 ,
                 That
                 Atheistical
                 and
                 prophane
                 persons
                 will
                 hereby
                 be
                 excluded
                 :
                 Why
                 ,
                 so
                 they
                 are
                 by
                 the
                 other
                 Difference
                 likewise
                 ;
                 such
                 persons
                 having
                 no
                 just
                 pretence
                 to
                 Reason
                 ,
                 who
                 renounce
                 Religion
                 :
                 And
                 it
                 were
                 well
                 ,
                 if
                 they
                 might
                 not
                 only
                 be
                 reckoned
                 among
                 Beasts
                 (
                 as
                 they
                 are
                 by
                 the
                 Psalmist
                 ,
                 where
                 he
                 styles
                 them
                 
                   brutish
                   )
                
                 ,
                 but
                 driven
                 out
                 amongst
                 them
                 likewise
                 ,
                 and
                 banished
                 from
                 all
                 humane
                 society
                 ,
                 as
                 being
                 publick
                 pests
                 and
                 mischiefs
                 
                 of
                 mankind
                 ,
                 such
                 as
                 would
                 debase
                 the
                 nobility
                 of
                 our
                 natures
                 to
                 the
                 condition
                 of
                 brute
                 creatures
                 ,
                 and
                 therefore
                 are
                 fit
                 only
                 to
                 live
                 amongst
                 them
                 .
                 Which
                 brings
                 me
                 to
                 the
              
               
                 2d
                 .
                 Consideration
                 of
                 Man
                 as
                 a
                 sociable
                 creature
                 .
                 Religion
                 is
                 essential
                 to
                 him
                 ,
                 in
                 this
                 respect
                 also
                 ;
                 as
                 being
                 the
                 surest
                 bond
                 to
                 tye
                 men
                 up
                 to
                 those
                 respective
                 duties
                 towards
                 one
                 another
                 ,
                 without
                 which
                 Government
                 and
                 Society
                 could
                 not
                 subsist
                 .
              
               
                 There
                 is
                 a
                 remarkable
                 passage
                 in
                 Plutarch
                 to
                 this
                 purpose
                 ,
                 where
                 he
                 styles
                 Religion
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   the
                   cement
                   of
                   all
                   Community
                   ,
                   and
                   the
                
                 
                 
                   chief
                   Basis
                   of
                   all
                   Legislative
                   power
                   .
                
                 And
                 in
                 another
                 place
                 he
                 says
                 ,
                 
                   That
                   't
                   is
                   much
                   more
                   easie
                   to
                   build
                   a
                   City
                   in
                   the
                   open
                   Air
                   ,
                   without
                   any
                   ground
                   to
                   found
                   it
                   upon
                   ,
                   than
                   to
                   establish
                   Government
                   without
                   Religion
                   .
                
                 
                   A
                   City
                
                 (
                 saith
                 he
                 )
                 
                   may
                   make
                   some
                   shift
                   to
                   subsist
                   without
                   Walls
                   ,
                   Schools
                   ,
                   Theatres
                   ,
                   Houses
                   ;
                   nay
                   ,
                   without
                   Money
                   ,
                   but
                   not
                   without
                   Religion
                   .
                
              
               
                 If
                 it
                 were
                 not
                 for
                 this
                 notion
                 of
                 a
                 Deity
                 ,
                 and
                 those
                 natural
                 impressions
                 which
                 we
                 have
                 concerning
                 Justice
                 and
                 Probity
                 ,
                 so
                 necessary
                 for
                 the
                 conservation
                 of
                 humane
                 society
                 ;
                 instead
                 of
                 those
                 well-ordered
                 
                 Governments
                 and
                 Cities
                 which
                 are
                 now
                 in
                 the
                 world
                 ,
                 Mankind
                 must
                 have
                 lived
                 either
                 wild
                 and
                 solitary
                 in
                 Caves
                 and
                 Dens
                 ,
                 like
                 savage
                 beasts
                 ;
                 or
                 else
                 in
                 troops
                 of
                 Robbers
                 ,
                 subsisting
                 upon
                 the
                 spoil
                 and
                 rapine
                 of
                 such
                 as
                 were
                 weaker
                 than
                 themselves
                 .
              
               
                 
                   Pietate
                   sublatâ
                   ,
                   sides
                   etiam
                   ,
                   &
                   societas
                
                 
                 
                   humani
                   generis
                   ,
                   &
                   una
                   excellentissima
                   virtus
                   justitia
                   tollitur
                   ,
                
                 saith
                 Tully
                 .
                 
                   Take
                   but
                   away
                   the
                   awe
                   of
                   Religion
                   ,
                   and
                   all
                   that
                   Fidelity
                   and
                   Justice
                   ,
                   so
                   necessary
                   for
                   the
                   keeping
                   up
                   of
                   humane
                   society
                   ,
                   must
                   perish
                   with
                   it
                   .
                
              
               
                 'T
                 is
                 this
                 fear
                 of
                 a
                 Deity
                 ,
                 and
                 the
                 sense
                 of
                 our
                 obligation
                 to
                 Him
                 ,
                 that
                 is
                 the
                 onely
                 effectual
                 means
                 to
                 restrain
                 men
                 within
                 the
                 bounds
                 of
                 duty
                 .
                 And
                 were
                 this
                 wholly
                 extinguished
                 ,
                 there
                 would
                 follow
                 such
                 wild
                 disorders
                 and
                 extravagancies
                 amongst
                 men
                 ,
                 as
                 would
                 not
                 leave
                 so
                 much
                 as
                 the
                 face
                 or
                 least
                 shadow
                 of
                 virtue
                 or
                 honesty
                 in
                 the
                 world
                 .
                 There
                 being
                 no
                 kind
                 of
                 vice
                 which
                 men
                 would
                 not
                 abandon
                 themselves
                 unto
                 ,
                 considering
                 the
                 impetuousness
                 of
                 their
                 own
                 natural
                 appetites
                 ,
                 and
                 the
                 power
                 of
                 external
                 temptations
                 ,
                 were
                 this
                 restraint
                 from
                 Religion
                 once
                 removed
                 or
                 abolished
                 .
              
               
               
                 The
                 two
                 chief
                 Opposites
                 to
                 Religion
                 ,
                 are
                 Prophaneness
                 and
                 Superstition
                 .
                 Both
                 which
                 are
                 prejudicial
                 to
                 civil
                 Government
                 ;
                 the
                 one
                 by
                 destroying
                 conscience
                 ,
                 the
                 strongest
                 obligation
                 to
                 political
                 duties
                 ;
                 the
                 other
                 by
                 perverting
                 and
                 abusing
                 it
                 ;
                 introducing
                 in
                 the
                 stead
                 of
                 it
                 a
                 new
                 
                   primum
                   mobile
                
                 ,
                 which
                 ravisheth
                 the
                 spheres
                 of
                 Government
                 ,
                 and
                 puts
                 them
                 into
                 a
                 praeternatural
                 course
                 ,
                 as
                 a
                 
                   Noble
                   Author
                
                 
                 expresseth
                 it
                 .
              
               
                 The
                 two
                 grand
                 Relations
                 that
                 concern
                 society
                 ,
                 are
                 Government
                 and
                 Subjection
                 :
                 And
                 Irreligion
                 doth
                 indispose
                 men
                 for
                 both
                 these
                 .
              
               
                 1.
                 
                 For
                 Government
                 .
                 Without
                 Religion
                 Magistrates
                 will
                 lose
                 that
                 courage
                 and
                 confidence
                 belonging
                 to
                 their
                 stations
                 ,
                 which
                 they
                 cannot
                 so
                 well
                 exert
                 in
                 punishing
                 the
                 offences
                 of
                 others
                 ,
                 when
                 they
                 are
                 guilty
                 of
                 the
                 same
                 or
                 the
                 like
                 themselves
                 .
                 
                   Those
                   that
                   sit
                   on
                   the
                   throne
                   of
                   judgment
                   ,
                   should
                   be
                   able
                   to
                   scatter
                   away
                   evil
                   with
                   their
                   eyes
                   ,
                
                 as
                 Solomon
                 speaks
                 ,
                 Prov.
                 20.
                 8.
                 
                 By
                 their
                 very
                 presence
                 and
                 looks
                 to
                 strike
                 an
                 awe
                 upon
                 offenders
                 .
                 Which
                 will
                 not
                 be
                 so
                 easily
                 done
                 ,
                 if
                 they
                 lye
                 under
                 the
                 same
                 guilt
                 themselves
                 .
                 
                   Sine
                   bonitate
                   nulla
                   majestas
                
                 ,
                 saith
                 Seneca
                 ;
                 the
                 very
                 nature
                 of
                 majesty
                 doth
                 denote
                 Goodness
                 
                 as
                 well
                 as
                 Power
                 .
                 And
                 without
                 this
                 ,
                 Governours
                 may
                 easily
                 lose
                 that
                 Reverence
                 which
                 is
                 due
                 to
                 them
                 from
                 others
                 ,
                 and
                 consequently
                 that
                 Authority
                 which
                 they
                 ought
                 to
                 have
                 over
                 them
                 .
                 When
                 they
                 cease
                 to
                 be
                 Gods
                 in
                 respect
                 of
                 their
                 Goodness
                 ,
                 they
                 will
                 soon
                 diminish
                 in
                 their
                 Power
                 .
                 And
                 though
                 they
                 should
                 be
                 able
                 to
                 keep
                 men
                 under
                 ,
                 as
                 to
                 their
                 bodies
                 and
                 estates
                 ,
                 yet
                 will
                 they
                 decline
                 as
                 to
                 that
                 awful
                 love
                 and
                 reverence
                 whereby
                 they
                 should
                 sway
                 over
                 the
                 hearts
                 and
                 affections
                 of
                 men
                 .
              
               
                 The
                 Philosopher
                 in
                 the
                 fifth
                 Book
                 of
                 his
                 Politicks
                 ,
                 doth
                 lay
                 it
                 down
                 as
                 a
                 rule
                 
                 for
                 Magistrates
                 ,
                 That
                 they
                 must
                 be
                 careful
                 to
                 give
                 publick
                 testimonies
                 of
                 their
                 being
                 religious
                 and
                 devout
                 ;
                 for
                 which
                 he
                 gives
                 this
                 double
                 reason
                 :
                 Because
                 the
                 people
                 will
                 be
                 less
                 subject
                 to
                 entertain
                 any
                 jealousie
                 or
                 suspition
                 of
                 
                   suffering
                   injury
                
                 ,
                 from
                 such
                 whom
                 they
                 believe
                 to
                 be
                 religious
                 :
                 And
                 withal
                 ,
                 they
                 will
                 be
                 less
                 subject
                 to
                 attempt
                 the
                 
                   doing
                   of
                   injury
                
                 against
                 such
                 ;
                 as
                 knowing
                 that
                 good
                 Magistrates
                 are
                 after
                 a
                 more
                 especial
                 manner
                 under
                 the
                 divine
                 favour
                 and
                 protection
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   having
                   God
                   to
                   fight
                   with
                   them
                   ,
                   and
                   for
                   them
                   .
                
              
               
               
                 2.
                 
                 The
                 want
                 of
                 this
                 will
                 indispose
                 men
                 for
                 the
                 condition
                 of
                 Subjects
                 ,
                 and
                 render
                 them
                 loose
                 and
                 unstable
                 in
                 those
                 duties
                 of
                 obedience
                 and
                 submission
                 required
                 to
                 that
                 state
                 .
                 How
                 can
                 it
                 be
                 expected
                 from
                 that
                 man
                 ,
                 who
                 dares
                 affront
                 and
                 despise
                 God
                 himself
                 ,
                 that
                 he
                 should
                 have
                 any
                 hearty
                 reverence
                 for
                 His
                 Deputies
                 and
                 Vicegerents
                 ?
              
               
                 He
                 that
                 is
                 subject
                 only
                 upon
                 the
                 account
                 of
                 wrath
                 ,
                 and
                 the
                 
                   power
                   of
                   the
                   sword
                   which
                   is
                   over
                   him
                   ,
                
                 will
                 be
                 no
                 longer
                 so
                 ,
                 when
                 he
                 hath
                 an
                 opportunity
                 of
                 escaping
                 or
                 resisting
                 that
                 power
                 .
                 Nor
                 is
                 there
                 any
                 possible
                 way
                 to
                 secure
                 men
                 in
                 their
                 quiet
                 subjection
                 and
                 obedience
                 ,
                 but
                 by
                 their
                 being
                 obliged
                 
                   for
                   conscience-sake
                
                 .
                 And
                 therefore
                 such
                 kind
                 of
                 persons
                 ,
                 as
                 
                 by
                 their
                 open
                 prophaneness
                 and
                 contempt
                 of
                 Religion
                 ,
                 do
                 endeavour
                 to
                 destroy
                 conscience
                 from
                 amongst
                 men
                 ,
                 may
                 justly
                 be
                 esteemed
                 as
                 the
                 worst
                 kind
                 of
                 seditious
                 persons
                 ,
                 and
                 most
                 pernicious
                 to
                 Civil
                 Government
                 .
              
               
                 That
                 temper
                 of
                 Prophaneness
                 ,
                 whereby
                 a
                 man
                 is
                 disposed
                 to
                 contemn
                 and
                 despise
                 all
                 Religion
                 (
                 how
                 slightly
                 soever
                 men
                 may
                 think
                 of
                 it
                 )
                 is
                 much
                 worse
                 than
                 Infidelity
                 ,
                 than
                 Fanaticalness
                 ,
                 than
                 Idolatry
                 ;
                 and
                 of
                 the
                 two
                 ,
                 't
                 is
                 much
                 more
                 eligible
                 
                 for
                 a
                 man
                 to
                 be
                 an
                 
                   honest
                   Heathen
                
                 and
                 a
                 
                   devont
                   Idolater
                
                 ,
                 than
                 a
                 
                   prophane
                   Christian.
                
                 
              
               
                 Whatever
                 disputes
                 have
                 been
                 raised
                 ,
                 concerning
                 the
                 lawfulness
                 of
                 punishing
                 men
                 for
                 their
                 dissenting
                 consciences
                 in
                 matters
                 of
                 Religion
                 ;
                 yet
                 never
                 any
                 man
                 questioned
                 the
                 lawfulness
                 of
                 punishing
                 men
                 ,
                 for
                 their
                 prophaneness
                 and
                 contempt
                 of
                 all
                 Religion
                 .
                 Such
                 men
                 as
                 renounce
                 conscience
                 ,
                 cannot
                 pretend
                 that
                 they
                 suffer
                 for
                 it
                 .
                 And
                 certainly
                 this
                 Vice
                 doth
                 upon
                 many
                 accounts
                 deserve
                 the
                 greatest
                 severity
                 of
                 Laws
                 ,
                 as
                 being
                 
                   in
                   its
                   own
                   nature
                
                 destructive
                 of
                 the
                 very
                 principles
                 of
                 Government
                 ,
                 and
                 the
                 peace
                 of
                 all
                 humane
                 Societies
                 :
                 Besides
                 the
                 mischiefs
                 consequent
                 upon
                 it
                 ,
                 from
                 Divine
                 vengeance
                 .
              
               
                 'T
                 is
                 an
                 observation
                 of
                 Seneca
                 ,
                 
                   That
                   
                   several
                   Countries
                   do
                   appoint
                   several
                   punishments
                   for
                   the
                   violation
                   of
                   Religion
                   ,
                   but
                   every
                   Country
                   appoints
                   some
                   ,
                   and
                   it
                   doth
                   not
                   any
                   where
                   escape
                   unpunished
                   .
                
                 Plato
                 in
                 his
                 Book
                 
                   de
                   Legibus
                
                 ,
                 would
                 have
                 it
                 punished
                 capitally
                 ,
                 as
                 
                 being
                 a
                 thing
                 of
                 most
                 pernicious
                 consequence
                 to
                 Government
                 .
                 'T
                 is
                 a
                 rule
                 in
                 the
                 
                   Civil
                   Law
                
                 ,
                 that
                 
                   Religio
                   contaminata
                   ad
                   omnium
                   pertinet
                   injuriam
                   ;
                   The
                   abuse
                
                 
                 
                   of
                   Religion
                   is
                   to
                   be
                   looked
                   upon
                   as
                   being
                   
                   a
                   common
                   injury
                   ,
                
                 and
                 every
                 man
                 is
                 concerned
                 ,
                 to
                 endeavour
                 a
                 vindication
                 of
                 it
                 .
                 And
                 there
                 are
                 some
                 instances
                 in
                 story
                 ,
                 
                 of
                 Wars
                 that
                 have
                 been
                 undertaken
                 upon
                 this
                 very
                 account
                 ,
                 to
                 bring
                 a
                 Nation
                 to
                 punishment
                 for
                 that
                 prophaneness
                 they
                 have
                 expressed
                 towards
                 the
                 Religion
                 they
                 professed
                 and
                 pretended
                 to
                 ,
                 as
                 being
                 injurious
                 to
                 mankind
                 ,
                 
                   quod
                   orbis
                   viribus
                
                 
                 
                   expiari
                   debuit
                
                 ,
                 as
                 Justin
                 the
                 Historian
                 speaks
                 ,
                 
                   which
                   the
                   whole
                   world
                   ought
                   to
                   vindicate
                   and
                   expiate
                   by
                   their
                   common
                   forces
                   .
                
              
               
                 There
                 can
                 be
                 no
                 assurance
                 from
                 loose
                 irreligious
                 persons
                 ,
                 that
                 they
                 will
                 be
                 faithful
                 in
                 the
                 ordinary
                 duties
                 belonging
                 to
                 their
                 several
                 ranks
                 and
                 stations
                 .
                 And
                 as
                 for
                 any
                 extraordinary
                 Heroical
                 action
                 ,
                 by
                 which
                 the
                 publick
                 welfare
                 is
                 to
                 be
                 promoted
                 ,
                 men
                 that
                 are
                 without
                 conscience
                 of
                 Religion
                 ,
                 and
                 a
                 sense
                 of
                 Virtue
                 ,
                 can
                 never
                 apply
                 themselves
                 to
                 any
                 thing
                 of
                 that
                 kind
                 ,
                 as
                 having
                 their
                 minds
                 destitute
                 of
                 all
                 such
                 principles
                 as
                 are
                 sublime
                 and
                 generous
                 ,
                 without
                 any
                 the
                 least
                 seed
                 of
                 honour
                 ,
                 and
                 piety
                 ,
                 and
                 virtue
                 ;
                 and
                 therefore
                 they
                 can
                 have
                 no
                 sparks
                 of
                 magnanimity
                 ,
                 nor
                 any
                 the
                 least
                 inclination
                 to
                 actions
                 that
                 are
                 truly
                 great
                 and
                 noble
                 .
              
               
               
                 So
                 that
                 upon
                 all
                 these
                 accounts
                 ,
                 it
                 is
                 very
                 evident
                 ,
                 That
                 Religion
                 is
                 
                   totum
                   heminis
                
                 in
                 this
                 first
                 sense
                 ,
                 as
                 it
                 refers
                 to
                 the
                 Essence
                 of
                 Man
                 ,
                 considered
                 either
                 in
                 his
                 
                   single
                   capacity
                
                 ,
                 or
                 as
                 a
                 member
                 of
                 Society
                 .
              
               
                 2.
                 
                 'T
                 is
                 so
                 likewise
                 as
                 it
                 refers
                 to
                 the
                 Business
                 and
                 Duty
                 of
                 Man
                 ,
                 that
                 which
                 he
                 ought
                 to
                 be
                 most
                 intent
                 upon
                 ,
                 and
                 conversant
                 about
                 ,
                 as
                 to
                 his
                 employment
                 in
                 this
                 world
                 :
                 that
                 General
                 calling
                 ,
                 in
                 which
                 every
                 man
                 of
                 what
                 rank
                 or
                 quality
                 soever
                 ,
                 is
                 to
                 be
                 ingaged
                 .
                 Men
                 are
                 distributed
                 under
                 other
                 particular
                 callings
                 ,
                 according
                 as
                 their
                 education
                 ,
                 abilities
                 ,
                 friends
                 ,
                 and
                 several
                 opportunities
                 do
                 dispose
                 of
                 them
                 .
                 But
                 the
                 obligation
                 of
                 Religion
                 ,
                 being
                 of
                 universal
                 concernment
                 ,
                 doth
                 extend
                 to
                 all
                 and
                 every
                 particular
                 ,
                 there
                 being
                 none
                 exempted
                 from
                 it
                 .
                 
                   Hoc
                   est
                   omnis
                   homo
                
                 .
                 Every
                 man
                 is
                 concerned
                 in
                 it
                 .
                 And
                 it
                 is
                 
                   totum
                   hominis
                
                 likewise
                 ;
                 'T
                 is
                 his
                 calling
                 ,
                 the
                 chief
                 business
                 about
                 which
                 he
                 is
                 to
                 be
                 employed
                 .
              
               
                 I
                 do
                 not
                 say
                 ,
                 that
                 a
                 mans
                 thoughts
                 are
                 always
                 to
                 be
                 taken
                 up
                 about
                 the
                 immediate
                 acts
                 of
                 Religion
                 ,
                 any
                 more
                 than
                 a
                 Traveller
                 is
                 always
                 to
                 have
                 his
                 mind
                 actually
                 fixed
                 upon
                 the
                 thought
                 of
                 his
                 journies
                 
                 end
                 .
                 This
                 would
                 be
                 inconsistent
                 with
                 the
                 infirmity
                 of
                 our
                 natures
                 ,
                 and
                 the
                 necessity
                 of
                 our
                 conditions
                 in
                 this
                 world
                 .
                 But
                 yet
                 ,
                 as
                 he
                 that
                 is
                 upon
                 a
                 journey
                 ,
                 doth
                 so
                 order
                 all
                 his
                 particular
                 motions
                 ,
                 as
                 may
                 be
                 most
                 conducible
                 to
                 his
                 general
                 end
                 ;
                 so
                 should
                 men
                 habitually
                 ,
                 though
                 they
                 cannot
                 actually
                 ,
                 in
                 every
                 affair
                 have
                 respect
                 to
                 their
                 chief
                 end
                 ,
                 so
                 as
                 to
                 observe
                 all
                 the
                 duties
                 of
                 Religion
                 ,
                 and
                 never
                 to
                 allow
                 themselves
                 in
                 any
                 thing
                 against
                 the
                 rules
                 of
                 it
                 .
                 And
                 he
                 that
                 hath
                 this
                 care
                 continually
                 upon
                 his
                 mind
                 (
                 though
                 he
                 be
                 but
                 a
                 secular
                 person
                 )
                 may
                 properly
                 be
                 said
                 to
                 make
                 Religion
                 his
                 Business
                 .
              
               
                 The
                 
                   Wise
                   man
                
                 in
                 the
                 beginning
                 of
                 his
                 
                 Book
                 ,
                 had
                 proposed
                 it
                 as
                 his
                 great
                 Question
                 to
                 be
                 discussed
                 ,
                 to
                 find
                 out
                 
                   what
                   was
                   that
                   good
                   for
                   the
                   sons
                   of
                   men
                   ,
                   which
                   they
                   should
                   do
                   under
                   the
                   Heavens
                   ,
                   all
                   the
                   days
                   of
                   their
                   lives
                   .
                   (
                   i.
                   e.
                   )
                
                 What
                 was
                 the
                 chief
                 employment
                 or
                 business
                 ,
                 which
                 they
                 should
                 apply
                 themselves
                 to
                 in
                 this
                 world
                 ?
                 And
                 in
                 the
                 conclusion
                 of
                 his
                 discourse
                 ,
                 after
                 an
                 induction
                 and
                 refutation
                 of
                 all
                 other
                 particulars
                 ,
                 which
                 may
                 seem
                 to
                 have
                 any
                 claim
                 or
                 pretence
                 to
                 this
                 ,
                 He
                 asserts
                 it
                 to
                 be
                 the
                 business
                 of
                 Religion
                 ,
                 
                   Fearing
                   God
                   ,
                   and
                   keeping
                   his
                   commandments
                   :
                
                 
                 Suitably
                 to
                 that
                 Precept
                 of
                 Moses
                 ,
                 Deut.
                 10.
                 12.
                 
                 
                   And
                   now
                   ,
                   O
                   Israel
                   ,
                   what
                   doth
                   the
                   Lord
                   thy
                   God
                   require
                   of
                   thee
                   ,
                   but
                   to
                   fear
                   the
                   Lord
                   thy
                   God
                   ,
                   to
                   walk
                   in
                   his
                   ways
                   ,
                   and
                   to
                   serve
                   the
                   Lord
                   thy
                   God
                   ,
                   and
                   keep
                   his
                   commandments
                   :
                
                 And
                 the
                 
                 Practise
                 of
                 St.
                 Paul
                 ,
                 who
                 made
                 this
                 his
                 daily
                 
                   exercise
                   ,
                   to
                   keep
                   his
                   conscience
                   void
                   of
                   offence
                   ,
                   both
                   towards
                   God
                   and
                   towards
                   Man.
                   
                
              
               
                 To
                 the
                 Reasonableness
                 of
                 this
                 ,
                 several
                 of
                 the
                 wisest
                 Heathens
                 have
                 attested
                 .
                 That
                 's
                 a
                 remarkable
                 passage
                 in
                 Aristotle
                 
                 to
                 this
                 purpose
                 ,
                 where
                 he
                 states
                 that
                 to
                 be
                 the
                 most
                 desirable
                 proportion
                 of
                 all
                 worldly
                 felicities
                 and
                 enjoyments
                 ,
                 which
                 is
                 most
                 consistent
                 with
                 men's
                 devoting
                 themselves
                 to
                 the
                 business
                 of
                 Religion
                 :
                 And
                 that
                 to
                 be
                 either
                 too
                 much
                 or
                 too
                 little
                 of
                 wealth
                 ,
                 or
                 honour
                 ,
                 or
                 power
                 ,
                 &c.
                 whereby
                 men
                 are
                 hindred
                 in
                 their
                 meditating
                 upon
                 God
                 ,
                 or
                 their
                 worshipping
                 of
                 him
                 .
              
               
                 So
                 Epictetus
                 ,
                 discoursing
                 concerning
                 
                 the
                 work
                 and
                 business
                 he
                 was
                 designed
                 to
                 ,
                 hath
                 this
                 excellent
                 passage
                 :
                 
                   If
                   I
                   had
                   been
                   made
                   a
                   Nightingale
                   or
                   a
                   Swan
                   ,
                   I
                   should
                   have
                   employed
                   the
                   time
                   of
                   my
                   life
                   in
                   such
                   a
                   way
                   as
                   is
                   suitable
                   to
                   the
                   condition
                   of
                   those
                   Creatures
                   :
                   But
                   being
                   
                   made
                   a
                   Man
                   ,
                   capable
                   of
                   serving
                   and
                   worshipping
                   that
                   God
                   ,
                   from
                   whom
                   I
                   had
                   my
                   Being
                   ,
                   't
                   is
                   but
                   reason
                   that
                   I
                   should
                   apply
                   my self
                   to
                   this
                   ,
                   as
                   being
                   my
                   proper
                   work
                   and
                   business
                   :
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 :
                 
                   And
                   therefore
                   hereunto
                   will
                   I
                   devote
                   my self
                   ,
                   as
                   being
                   the
                   chief
                   employment
                   to
                   which
                   I
                   am
                   designed
                   .
                   I
                   am
                   now
                   as
                   to
                   the
                   condition
                   of
                   my
                   body
                   ,
                   lame
                   and
                   old
                   (
                   saith
                   he
                   in
                   the
                   same
                   place
                   )
                   to
                   which
                   he
                   might
                   have
                   added
                   that
                   he
                   was
                   sickly
                   and
                   deformed
                   ;
                
                 and
                 as
                 for
                 his
                 outward
                 quality
                 ,
                 he
                 was
                 poor
                 and
                 under
                 servitude
                 ,
                 being
                 a
                 slave
                 to
                 Epaphroditus
                 ,
                 one
                 of
                 the
                 Roman
                 Courtiers
                 ;
                 which
                 are
                 conditions
                 that
                 usually
                 expose
                 men
                 to
                 repining
                 and
                 discontent
                 ;
                 and
                 yet
                 he
                 concludes
                 it
                 to
                 be
                 his
                 duty
                 ,
                 
                   wholly
                   to
                   devote
                   himself
                   to
                   the
                   praises
                   and
                   worship
                   of
                   that
                   God
                   ,
                   who
                   was
                   the
                   Author
                   of
                   his
                   Being
                   .
                
                 Which
                 upbraids
                 so
                 many
                 professors
                 of
                 Christianity
                 ,
                 who
                 have
                 both
                 more
                 advantages
                 of
                 knowing
                 their
                 duty
                 ,
                 and
                 greater
                 engagements
                 upon
                 them
                 to
                 exercise
                 themselves
                 in
                 the
                 duties
                 of
                 Religion
                 .
              
               
                 There
                 is
                 another
                 apposite
                 Testimony
                 to
                 this
                 purpose
                 in
                 Antoninus
                 .
                 
                   Every
                   thing
                   (
                   saith
                   he
                   )
                   is
                   designed
                   for
                   some
                   kind
                   
                   of
                   work
                   .
                   Beasts
                   and
                   plants
                   ,
                   the
                   sun
                   
                   and
                   stars
                   ;
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ;
                   And
                   what
                   do
                   you
                   conceive
                   your
                   business
                   to
                   be
                   ?
                   sensual
                   pleasures
                   ?
                   Bethink
                   your self
                   a
                   little
                   better
                   ,
                   whether
                   this
                   be
                   suitable
                   to
                   your
                   natural
                   sentiments
                   ,
                   to
                   the
                   nobility
                   of
                   your
                   mind
                   ,
                   and
                   those
                   excellent
                   faculties
                   with
                   which
                   you
                   are
                   endowed
                   .
                
              
               
                 Now
                 't
                 is
                 the
                 usual
                 course
                 of
                 men
                 to
                 apply
                 themselves
                 to
                 that
                 as
                 their
                 chief
                 business
                 ,
                 by
                 which
                 their
                 interest
                 is
                 most
                 promoted
                 ,
                 and
                 which
                 may
                 most
                 conduce
                 to
                 that
                 main
                 end
                 which
                 they
                 propose
                 to
                 themselves
                 .
                 And
                 can
                 any
                 thing
                 be
                 more
                 reasonable
                 ,
                 than
                 for
                 that
                 to
                 be
                 the
                 chief
                 business
                 of
                 a
                 man's
                 life
                 ,
                 which
                 is
                 the
                 chief
                 end
                 of
                 his
                 Being
                 ?
              
               
                 3.
                 
                 Religion
                 is
                 
                   totum
                   hominis
                
                 ,
                 with
                 respect
                 to
                 the
                 Happiness
                 and
                 well-being
                 of
                 Man.
                 That
                 is
                 properly
                 said
                 to
                 be
                 the
                 chief
                 end
                 or
                 Happiness
                 of
                 a
                 thing
                 ,
                 which
                 doth
                 raise
                 its
                 nature
                 to
                 the
                 utmost
                 perfection
                 of
                 which
                 it
                 is
                 capable
                 ,
                 according
                 to
                 its
                 rank
                 and
                 kind
                 .
                 This
                 is
                 the
                 
                   chief
                   end
                
                 which
                 he
                 ought
                 to
                 propose
                 ,
                 that
                 alone
                 wherein
                 his
                 true
                 felicity
                 doth
                 consist
                 ,
                 that
                 which
                 doth
                 advance
                 his
                 nature
                 to
                 the
                 utmost
                 perfection
                 it
                 is
                 capable
                 of
                 .
                 The
                 chief
                 good
                 belonging
                 to
                 a
                 Vegetable
                 or
                 Plant
                 ,
                 is
                 to
                 grow
                 up
                 to
                 a
                 state
                 of
                 Maturity
                 ,
                 to
                 continue
                 to
                 its
                 natural
                 period
                 ,
                 
                 and
                 to
                 propagate
                 its
                 kind
                 ,
                 which
                 is
                 the
                 utmost
                 perfection
                 that
                 kind
                 of
                 Being
                 is
                 capable
                 of
                 .
                 And
                 whereas
                 sensitive
                 creatures
                 ,
                 besides
                 those
                 things
                 which
                 are
                 common
                 to
                 them
                 with
                 Plants
                 ,
                 have
                 likewise
                 such
                 faculties
                 ,
                 whereby
                 they
                 are
                 able
                 to
                 apprehend
                 external
                 objects
                 ,
                 and
                 to
                 receive
                 pain
                 or
                 pleasure
                 from
                 them
                 :
                 Therefore
                 the
                 Happiness
                 proper
                 to
                 them
                 ,
                 must
                 consist
                 in
                 the
                 perfection
                 of
                 these
                 faculties
                 ,
                 namely
                 ,
                 in
                 sensible
                 pleasures
                 ,
                 in
                 the
                 enjoyment
                 of
                 such
                 things
                 as
                 may
                 be
                 grateful
                 to
                 their
                 senses
                 .
                 But
                 now
                 Mankind
                 (
                 if
                 we
                 allow
                 it
                 to
                 be
                 a
                 distinct
                 rank
                 of
                 Creatures
                 ,
                 superior
                 to
                 Brutes
                 )
                 being
                 endowed
                 with
                 such
                 faculties
                 ,
                 whereby
                 't
                 is
                 made
                 capable
                 of
                 apprehending
                 a
                 Deity
                 ,
                 and
                 of
                 expecting
                 a
                 future
                 state
                 after
                 this
                 life
                 ;
                 It
                 will
                 hence
                 follow
                 ,
                 That
                 the
                 proper
                 happiness
                 of
                 Man
                 must
                 consist
                 in
                 the
                 perfecting
                 of
                 these
                 faculties
                 ,
                 namely
                 ,
                 in
                 such
                 a
                 state
                 as
                 may
                 reconcile
                 him
                 to
                 the
                 Divine
                 favour
                 ,
                 and
                 afford
                 him
                 the
                 best
                 assurance
                 of
                 a
                 blessed
                 immortality
                 hereafter
                 :
                 Which
                 nothing
                 else
                 but
                 Religion
                 can
                 so
                 much
                 as
                 pretend
                 to
                 .
              
               
                 'T
                 is
                 true
                 indeed
                 ,
                 the
                 nature
                 of
                 Man
                 ,
                 by
                 reason
                 of
                 those
                 other
                 capacities
                 common
                 to
                 him
                 with
                 Plants
                 and
                 Brutes
                 ,
                 may
                 stand
                 in
                 need
                 of
                 several
                 other
                 things
                 ,
                 to
                 
                 render
                 his
                 condition
                 pleasant
                 and
                 comfortable
                 in
                 this
                 world
                 ,
                 as
                 
                   Health
                   ,
                   Riches
                   ,
                   Reputation
                   ,
                   Safety
                   ,
                
                 &c.
                 
                 Now
                 herein
                 is
                 the
                 great
                 advantage
                 of
                 Religion
                 ,
                 that
                 besides
                 the
                 principal
                 work
                 which
                 it
                 doth
                 for
                 us
                 ,
                 in
                 securing
                 our
                 future
                 estates
                 in
                 the
                 other
                 world
                 ,
                 it
                 is
                 likewise
                 the
                 most
                 effectual
                 means
                 to
                 promote
                 our
                 happiness
                 in
                 this
                 world
                 .
              
               
                 In
                 my
                 discourse
                 of
                 this
                 I
                 shall
                 first
                 suggest
                 something
                 more
                 generally
                 ,
                 concerning
                 the
                 nature
                 of
                 our
                 chief
                 end
                 ;
                 And
                 then
                 descend
                 to
                 those
                 particulars
                 ,
                 which
                 are
                 esteemed
                 to
                 be
                 the
                 chief
                 ingredients
                 to
                 a
                 state
                 of
                 Happiness
                 .
              
               
                 Under
                 the
                 first
                 of
                 these
                 I
                 shall
                 speak
                 briefly
                 to
                 these
                 Three
                 things
                 .
              
               
                 1.
                 
                 There
                 is
                 a
                 necessity
                 that
                 every
                 Man
                 who
                 will
                 act
                 rationally
                 should
                 propose
                 to
                 himself
                 some
                 chief
                 scope
                 and
                 end
                 .
              
               
                 2.
                 
                 The
                 chief
                 end
                 of
                 every
                 thing
                 must
                 be
                 of
                 such
                 a
                 nature
                 ,
                 as
                 may
                 be
                 most
                 fit
                 to
                 promote
                 the
                 perfection
                 of
                 that
                 thing
                 in
                 its
                 rank
                 and
                 kind
                 .
              
               
                 3.
                 
                 This
                 in
                 rational
                 Beings
                 which
                 are
                 capable
                 of
                 it
                 ,
                 must
                 consist
                 in
                 a
                 communion
                 with
                 ,
                 and
                 a
                 conformity
                 unto
                 the
                 chief
                 Good
                 ,
                 and
                 consequently
                 in
                 being
                 religious
                 .
              
               
               
                 1.
                 
                 There
                 is
                 a
                 necessity
                 that
                 every
                 man
                 who
                 will
                 act
                 rationally
                 should
                 propose
                 to
                 himself
                 some
                 chief
                 scope
                 or
                 end
                 .
                 The
                 having
                 of
                 an
                 end
                 ,
                 is
                 not
                 so
                 much
                 a
                 
                   moral
                   duty
                
                 ,
                 which
                 supposeth
                 a
                 liberty
                 of
                 acting
                 ,
                 as
                 a
                 
                   natural
                   principle
                
                 ,
                 like
                 that
                 of
                 the
                 descent
                 of
                 heavy
                 bodies
                 ;
                 men
                 must
                 do
                 so
                 ,
                 nor
                 can
                 they
                 do
                 otherwise
                 .
                 Such
                 is
                 the
                 principle
                 of
                 self-preservation
                 in
                 all
                 things
                 ;
                 and
                 this
                 of
                 acting
                 for
                 an
                 end
                 ,
                 in
                 all
                 rational
                 agents
                 .
                 The
                 most
                 loose
                 and
                 profligate
                 wretches
                 that
                 are
                 ,
                 do
                 and
                 must
                 act
                 for
                 an
                 end
                 ,
                 even
                 in
                 those
                 very
                 courses
                 ,
                 wherein
                 they
                 put
                 the
                 thought
                 of
                 their
                 future
                 state
                 and
                 their
                 last
                 account
                 far
                 from
                 them
                 .
                 The
                 very
                 suppressing
                 and
                 hardening
                 themselves
                 against
                 the
                 thought
                 of
                 their
                 true
                 end
                 ,
                 is
                 in
                 order
                 to
                 their
                 present
                 peace
                 and
                 quiet
                 ,
                 which
                 they
                 do
                 erroneously
                 substitute
                 in
                 the
                 room
                 of
                 their
                 chief
                 end
                 .
                 That
                 wherein
                 men
                 are
                 commonly
                 defective
                 ,
                 is
                 in
                 not
                 exciting
                 the
                 thought
                 of
                 their
                 chief
                 end
                 ,
                 and
                 not
                 sufficiently
                 considering
                 and
                 stating
                 in
                 their
                 own
                 minds
                 ,
                 the
                 most
                 proper
                 means
                 for
                 the
                 attaining
                 of
                 it
                 .
                 There
                 are
                 too
                 many
                 in
                 the
                 world
                 that
                 do
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 live
                 
                   ex
                   tempore
                
                 ,
                 without
                 any
                 particular
                 reference
                 to
                 their
                 chief
                 end
                 ,
                 being
                 immersed
                 
                 only
                 in
                 present
                 matters
                 ,
                 
                   animalia
                   sine
                   praeterito
                   &
                   futuro
                
                 ,
                 without
                 any
                 regard
                 to
                 what
                 is
                 past
                 or
                 future
                 ;
                 like
                 Ships
                 upon
                 the
                 vast
                 Ocean
                 ,
                 without
                 any
                 Compass
                 or
                 Pilot
                 ,
                 that
                 do
                 rather
                 wander
                 than
                 travel
                 ,
                 being
                 carried
                 up
                 and
                 down
                 according
                 as
                 every
                 wind
                 or
                 tide
                 doth
                 drive
                 them
                 .
                 And
                 this
                 the
                 Philosopher
                 doth
                 worthily
                 brand
                 with
                 the
                 name
                 of
                 folly
                 ;
                 
                   Vita
                   sine
                   proposito
                   ,
                   stultitiae
                   argumentum
                   est
                
                 ;
                 
                   No
                   greater
                   
                   argument
                   of
                   foolishness
                   ,
                   than
                   for
                   a
                   man
                   not
                   to
                   be
                   fixed
                   upon
                   some
                   particular
                   design
                   .
                
                 
                   Proponamus
                   oportet
                   ,
                   finem
                   summi
                   boni
                   ,
                   ad
                   quem
                   omne
                   factum
                   nostrum
                
                 
                 
                   dictúmve
                   respiciat
                   ;
                   veluti
                   navigantibus
                   ,
                   ad
                   sidus
                   aliquod
                   dirigendus
                   est
                   cursus
                   ,
                
                 saith
                 the
                 same
                 Author
                 .
                 
                   There
                   ought
                   always
                   to
                   be
                   some
                   particular
                   scope
                   and
                   mark
                   proposed
                   ,
                   as
                   the
                   main
                   end
                   and
                   drift
                   of
                   all
                   our
                   actions
                   ,
                   as
                   the
                   star
                   by
                   which
                   we
                   are
                   to
                   be
                   guided
                   in
                   our
                   voyage
                   .
                
                 
                   Non
                   disponet
                   singula
                   ,
                   nisi
                   cui
                   jam
                   vitae
                   suae
                   summa
                   proposita
                   est
                   .
                
                 'T
                 will
                 be
                 a
                 hard
                 matter
                 
                 
                   to
                   proportion
                   out
                   particulars
                   ,
                   till
                   we
                   know
                   what
                   is
                   the
                   main
                   sum
                   .
                
                 This
                 is
                 the
                 true
                 ground
                 of
                 the
                 common
                 mistakes
                 amongst
                 men
                 ,
                 whilst
                 they
                 deliberate
                 concerning
                 the
                 several
                 parts
                 of
                 their
                 lives
                 ,
                 but
                 neglect
                 the
                 stating
                 of
                 what
                 
                 should
                 be
                 the
                 main
                 design
                 of
                 the
                 whole
                 .
                 He
                 that
                 intends
                 to
                 shoot
                 at
                 any
                 thing
                 ,
                 must
                 so
                 manage
                 the
                 whole
                 action
                 ,
                 in
                 levelling
                 his
                 arrow
                 ,
                 and
                 regulating
                 his
                 hands
                 ,
                 and
                 exerting
                 his
                 strength
                 so
                 as
                 may
                 be
                 most
                 advantageous
                 for
                 hitting
                 the
                 mark
                 .
                 As
                 the
                 efficient
                 is
                 in
                 natural
                 ,
                 so
                 is
                 the
                 end
                 amongst
                 moral
                 causes
                 ,
                 of
                 principal
                 efficacy
                 .
                 'T
                 is
                 this
                 which
                 is
                 the
                 chief
                 rule
                 of
                 all
                 our
                 actions
                 .
                 And
                 therefore
                 there
                 is
                 a
                 necessity
                 that
                 some
                 end
                 be
                 proposed
                 and
                 fix'd
                 upon
                 .
              
               
                 2.
                 
                 The
                 chief
                 end
                 of
                 every
                 thing
                 must
                 be
                 of
                 such
                 a
                 nature
                 ,
                 as
                 may
                 be
                 most
                 fit
                 to
                 promote
                 the
                 perfection
                 of
                 that
                 thing
                 in
                 its
                 rank
                 and
                 kind
                 .
                 Any
                 thing
                 that
                 is
                 short
                 of
                 this
                 ,
                 may
                 be
                 a
                 means
                 ,
                 or
                 a
                 subordinate
                 end
                 ;
                 but
                 cannot
                 be
                 the
                 chief
                 and
                 ultimate
                 end
                 ,
                 if
                 there
                 be
                 any
                 thing
                 desireable
                 beyond
                 it
                 ;
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 saith
                 Aristotle
                 ;
                 That
                 is
                 truly
                 the
                 chief
                 
                 end
                 ,
                 which
                 is
                 desired
                 for
                 it self
                 ;
                 
                   which
                   being
                   once
                   obtained
                   ,
                   we
                   want
                   no
                   more
                
                 ;
                 
                   That
                   which
                   doth
                   satiate
                   and
                   fill
                   up
                   the
                   desires
                   .
                
                 
                   Haec
                   nihil
                   vacare
                   patitur
                   loci
                   ,
                   totum
                   animum
                   tenet
                   ,
                   desiderium
                   omnium
                
                 
                 
                   tollit
                   ,
                   sola
                   satis
                   est
                
                 ,
                 (
                 saith
                 
                   Seneca
                   )
                
                 .
                 In
                 brief
                 ,
                 't
                 is
                 that
                 state
                 ,
                 wherein
                 a
                 thing
                 enjoys
                 all
                 
                 that
                 good
                 that
                 't
                 is
                 capable
                 of
                 ,
                 and
                 which
                 is
                 most
                 suitable
                 to
                 its
                 nature
                 .
              
               
                 3.
                 
                 This
                 in
                 rational
                 Creatures
                 must
                 consist
                 ,
                 in
                 a
                 communion
                 with
                 ,
                 and
                 a
                 conformity
                 to
                 the
                 supreme
                 good
                 ;
                 and
                 consequently
                 ,
                 in
                 being
                 religious
                 .
                 Which
                 is
                 the
                 meaning
                 of
                 those
                 Scripture-expressions
                 ,
                 of
                 
                   walking
                   with
                   God
                
                 ,
                 and
                 
                   as
                   becomes
                   the
                   sons
                   of
                   the
                   Most
                   High
                   ;
                   being
                   followers
                   of
                   him
                   ;
                   holy
                   as
                   he
                   is
                   holy
                   ;
                   being
                   made
                   partakers
                   of
                   a
                   divine
                   nature
                   .
                
                 And
                 to
                 this
                 the
                 Philosophers
                 do
                 likewise
                 consent
                 .
                 This
                 is
                 the
                 meaning
                 of
                 that
                 speech
                 in
                 Pythagoras
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Every
                   mans
                   chief
                   end
                   should
                   be
                   a
                   resemblance
                   to
                   God
                   ,
                   a
                   being
                   made
                   like
                   to
                   the
                   Deity
                   .
                
                 So
                 Plato
                 and
                 Epictetus
                 will
                 have
                 it
                 to
                 consist
                 in
                 
                   following
                   of
                   God
                
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 And
                 another
                 ,
                 
                   imitari
                   quem
                   colis
                
                 ,
                 in
                 imitating
                 him
                 whom
                 we
                 worship
                 .
                 So
                 
                   Seneca
                   ,
                   Summum
                   bonum
                   est
                   ,
                   quod
                   honestum
                   est
                   ,
                   &
                   quod
                   magis
                   admirêre
                   ,
                   solum
                   bonum
                
                 
                 
                   est
                   quod
                   honestum
                   est
                
                 .
                 Not
                 only
                 the
                 chief
                 ,
                 but
                 the
                 only
                 good
                 doth
                 consist
                 ,
                 in
                 what
                 is
                 honest
                 and
                 virtuous
                 .
                 Now
                 the
                 fruition
                 of
                 God
                 cannot
                 consist
                 in
                 any
                 external
                 union
                 or
                 contact
                 of
                 our
                 souls
                 with
                 the
                 Deity
                 ,
                 which
                 Spirits
                 are
                 not
                 capable
                 of
                 ;
                 nor
                 in
                 any
                 meer
                 speculation
                 ,
                 or
                 intellectual
                 
                 gazing
                 upon
                 his
                 excellencies
                 :
                 But
                 in
                 such
                 an
                 influence
                 ,
                 whereby
                 he
                 doth
                 communicate
                 to
                 us
                 ,
                 such
                 divine
                 qualities
                 ,
                 as
                 will
                 exalt
                 our
                 faculties
                 beyond
                 their
                 natural
                 state
                 ,
                 and
                 bring
                 them
                 into
                 an
                 assimilation
                 and
                 conformity
                 to
                 the
                 most
                 perfect
                 Idea
                 of
                 Goodness
                 ,
                 together
                 with
                 an
                 inward
                 sensation
                 of
                 the
                 effects
                 of
                 this
                 in
                 our selves
                 .
              
               
                 Having
                 thus
                 dispatched
                 what
                 I
                 had
                 to
                 suggest
                 concerning
                 the
                 nature
                 of
                 Happiness
                 in
                 general
                 ,
                 I
                 proceed
                 to
                 speak
                 to
                 such
                 particulars
                 ,
                 as
                 are
                 esteemed
                 to
                 be
                 the
                 most
                 usual
                 ingredients
                 into
                 such
                 a
                 state
                 ,
                 and
                 which
                 do
                 conduce
                 to
                 the
                 compleating
                 of
                 it
                 :
                 whether
                 they
                 concern
                 
                   
                   
                     Our
                     present
                     condition
                     in
                     this
                     world
                     ;
                     either
                     our
                     
                       
                         External
                         well-fare
                         ;
                         consisting
                         in
                         
                           
                             1.
                             
                             Health
                             .
                          
                           
                             2.
                             
                             
                               Liberty
                               ,
                               Safety
                               ,
                               Quiet
                            
                             .
                          
                           
                             3.
                             
                             Possessions
                             ;
                             with
                             respect
                             either
                             to
                             the
                             sufficiency
                             of
                             them
                             ,
                             for
                             answering
                             our
                             necessities
                             ;
                             which
                             is
                             called
                             Riches
                             or
                             Profit
                             :
                             Or
                             to
                          
                           
                             4.
                             
                             The
                             Delight
                             or
                             Satisfaction
                             we
                             receive
                             in
                             these
                             enjoyments
                             ,
                             in
                             the
                             use
                             and
                             suitableness
                             of
                             the
                             things
                             we
                             possess
                             ;
                             which
                             is
                             called
                             Pleasure
                             .
                          
                           
                             5.
                             
                             The
                             Esteem
                             which
                             we
                             have
                             amongst
                             good
                             men
                             ,
                             whereby
                             we
                             are
                             rendered
                             acceptable
                             and
                             useful
                             to
                             others
                             ;
                             styled
                             Honour
                             or
                             Reputation
                             .
                          
                        
                      
                       
                         Internal
                         well-fare
                         ,
                         or
                         the
                         happiness
                         of
                         our
                         minds
                         ;
                         which
                         doth
                         consist
                         in
                         these
                         two
                         things
                         .
                         
                           
                             1.
                             
                             The
                             due
                             regulating
                             and
                             
                               exalting
                               of
                               our
                               faculties
                            
                             to
                             their
                             proper
                             function
                             .
                          
                           
                             2.
                             
                             The
                             
                               Peace
                               ,
                               Joy
                               ,
                               Contentment
                            
                             ,
                             consequent
                             thereupon
                             .
                          
                        
                      
                    
                  
                   
                     The
                     happiness
                     of
                     our
                     future
                     state
                     .
                     This
                     doth
                     consist
                     in
                     such
                     a
                     fruition
                     of
                     the
                     
                     supreme
                     good
                     ,
                     as
                     our
                     souls
                     are
                     capable
                     of
                     ;
                     and
                     must
                     depend
                     upon
                     such
                     courses
                     ,
                     as
                     can
                     afford
                     us
                     the
                     most
                     rational
                     assurance
                     of
                     blessedness
                     and
                     glory
                     hereafter
                     .
                  
                
              
               
                 Now
                 I
                 shall
                 endeavour
                 to
                 make
                 it
                 out
                 by
                 plain
                 reason
                 ,
                 that
                 the
                 Happiness
                 of
                 our
                 condition
                 ,
                 in
                 all
                 these
                 respects
                 ,
                 doth
                 depend
                 upon
                 Religion
                 .
                 And
                 that
                 not
                 only
                 morally
                 ,
                 upon
                 account
                 of
                 that
                 reward
                 ,
                 which
                 virtuous
                 actions
                 do
                 entitle
                 a
                 man
                 unto
                 ,
                 from
                 a
                 just
                 and
                 wise
                 providence
                 ;
                 but
                 naturally
                 also
                 ,
                 by
                 reason
                 of
                 that
                 physical
                 efficacy
                 which
                 the
                 duties
                 of
                 Religion
                 have
                 ,
                 to
                 procure
                 for
                 us
                 all
                 those
                 things
                 wherein
                 our
                 temporal
                 happiness
                 consists
                 ;
                 to
                 promote
                 the
                 well-fare
                 ,
                 not
                 only
                 of
                 particular
                 persons
                 ,
                 but
                 of
                 publick
                 Communities
                 of
                 Mankind
                 in
                 general
                 ,
                 and
                 of
                 the
                 whole
                 Universe
                 .
              
            
             
               
               
                 CHAP.
                 II.
                 
              
               
                 
                   
                     How
                     Religion
                     conduces
                     to
                     our
                     present
                     Happiness
                  
                   in
                   this
                   world
                   :
                   
                     And
                     first
                     to
                     the
                     happiness
                     of
                     the
                  
                   Outward
                   man.
                   1.
                   
                   
                     In
                     respect
                     of
                  
                   Health
                   .
                
              
               
                 ANd
                 because
                 these
                 things
                 I
                 have
                 mentioned
                 ,
                 (
                 especially
                 those
                 of
                 them
                 which
                 concern
                 our
                 external
                 happiness
                 in
                 this
                 world
                 )
                 are
                 the
                 great
                 aims
                 and
                 designs
                 ,
                 by
                 which
                 the
                 generality
                 of
                 men
                 are
                 chiefly
                 swayed
                 in
                 their
                 actions
                 ;
                 and
                 therefore
                 like
                 to
                 prove
                 very
                 powerful
                 motives
                 to
                 make
                 men
                 religious
                 ,
                 if
                 they
                 could
                 be
                 once
                 effectúally
                 perswaded
                 ,
                 that
                 Religion
                 is
                 the
                 most
                 proper
                 means
                 for
                 the
                 attaining
                 of
                 these
                 things
                 :
                 I
                 shall
                 therefore
                 endeavour
                 to
                 make
                 out
                 this
                 truth
                 ,
                 by
                 the
                 plainest
                 and
                 most
                 convincing
                 ęvidence
                 that
                 may
                 be
                 .
                 And
                 the
                 rather
                 because
                 in
                 such
                 kind
                 of
                 assertions
                 ,
                 as
                 are
                 besides
                 the
                 common
                 opinion
                 ,
                 and
                 seem
                 paradoxes
                 ,
                 men
                 will
                 be
                 apt
                 to
                 be
                 jealous
                 of
                 their
                 being
                 imposed
                 upon
                 by
                 some
                 kind
                 of
                 Sophism
                 or
                 Fallacy
                 .
              
               
               
                 In
                 order
                 to
                 this
                 ,
                 I
                 shall
                 observe
                 this
                 method
                 :
                 First
                 ,
                 I
                 shall
                 endeavour
                 to
                 state
                 and
                 define
                 the
                 nature
                 of
                 these
                 things
                 ,
                 and
                 to
                 shew
                 wherein
                 the
                 true
                 notion
                 of
                 them
                 doth
                 consist
                 .
                 And
                 then
                 proceed
                 to
                 the
                 proof
                 of
                 this
                 proposition
                 ,
                 That
                 Religion
                 is
                 the
                 most
                 proper
                 means
                 to
                 procure
                 and
                 promote
                 these
                 ends
                 .
                 And
                 besides
                 the
                 evidence
                 to
                 this
                 purpose
                 ,
                 from
                 the
                 concurrent
                 opinions
                 of
                 wise
                 men
                 ,
                 in
                 several
                 ages
                 ;
                 I
                 shall
                 likewise
                 make
                 them
                 out
                 both
                 by
                 reason
                 ,
                 and
                 by
                 experience
                 ,
                 which
                 are
                 all
                 the
                 kind
                 of
                 arguments
                 that
                 such
                 matters
                 are
                 capable
                 of
                 .
              
               
                 Only
                 I
                 must
                 premise
                 one
                 Caution
                 ;
                 that
                 when
                 I
                 say
                 Religion
                 is
                 the
                 cause
                 of
                 these
                 things
                 ,
                 the
                 meaning
                 is
                 not
                 ,
                 that
                 it
                 is
                 so
                 necessary
                 and
                 so
                 infallible
                 a
                 cause
                 ,
                 as
                 can
                 never
                 fail
                 of
                 its
                 effect
                 .
                 This
                 would
                 not
                 be
                 consistent
                 with
                 our
                 dependent
                 condition
                 ,
                 there
                 being
                 nothing
                 in
                 this
                 world
                 so
                 much
                 under
                 the
                 power
                 of
                 humane
                 endeavours
                 ,
                 but
                 that
                 the
                 providence
                 of
                 God
                 may
                 interpose
                 for
                 the
                 disappointment
                 of
                 it
                 .
                 To
                 whom
                 it
                 must
                 be
                 left
                 ,
                 to
                 make
                 what
                 reserved
                 cases
                 he
                 pleases
                 from
                 the
                 ordinary
                 course
                 of
                 things
                 .
                 But
                 though
                 it
                 be
                 not
                 an
                 infallible
                 cause
                 ,
                 yet
                 is
                 it
                 such
                 a
                 cause
                 as
                 doth
                 generally
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 produce
                 its
                 effect
                 :
                 And
                 all
                 mankind
                 do
                 
                 think
                 it
                 a
                 sufficient
                 inducement
                 ,
                 to
                 apply
                 their
                 endeavours
                 unto
                 such
                 courses
                 for
                 the
                 procuring
                 of
                 any
                 thing
                 ,
                 as
                 are
                 the
                 best
                 means
                 to
                 be
                 had
                 ,
                 and
                 do
                 for
                 the
                 most
                 part
                 effect
                 the
                 ends
                 they
                 are
                 designed
                 for
                 .
              
               
                 This
                 being
                 premised
                 ,
                 I
                 doubt
                 not
                 but
                 to
                 offer
                 such
                 arguments
                 for
                 the
                 proof
                 of
                 these
                 things
                 ,
                 as
                 shall
                 be
                 sufficient
                 for
                 the
                 conviction
                 of
                 any
                 man
                 who
                 will
                 but
                 understand
                 and
                 consider
                 them
                 .
              
               
                 I
                 begin
                 with
                 the
                 First
                 .
                 The
                 wellfare
                 of
                 our
                 
                   present
                   condition
                
                 in
                 respect
                 of
                 our
                 outward-man
                 doth
                 depend
                 upon
                 Religion
                 .
              
               
                 First
                 ,
                 Religion
                 is
                 the
                 best
                 means
                 for
                 Health
                 .
                 By
                 Health
                 I
                 mean
                 such
                 a
                 constitution
                 of
                 our
                 bodies
                 ,
                 whereby
                 our
                 members
                 and
                 faculties
                 are
                 inabled
                 for
                 the
                 due
                 performance
                 of
                 their
                 natural
                 functions
                 ,
                 and
                 freed
                 from
                 pain
                 ;
                 't
                 is
                 properly
                 opposed
                 to
                 sickness
                 or
                 Disease
                 .
                 As
                 for
                 the
                 infirmities
                 of
                 old
                 age
                 ,
                 these
                 are
                 so
                 essential
                 to
                 all
                 living
                 creatures
                 ,
                 so
                 necessarily
                 spring
                 from
                 the
                 very
                 principles
                 of
                 our
                 natures
                 ,
                 that
                 though
                 they
                 may
                 be
                 somewhat
                 lessened
                 and
                 alleviated
                 ,
                 yet
                 are
                 they
                 not
                 capable
                 of
                 any
                 complete
                 remedy
                 .
              
               
                 This
                 blessing
                 of
                 Health
                 is
                 so
                 necessary
                 to
                 our
                 well-beings
                 in
                 this
                 world
                 ,
                 that
                 
                 without
                 it
                 ,
                 we
                 cannot
                 enjoy
                 any
                 thing
                 else
                 ,
                 no
                 not
                 our
                 own
                 selves
                 ;
                 insomuch
                 that
                 men
                 do
                 ,
                 and
                 may
                 justly
                 put
                 a
                 great
                 value
                 upon
                 it
                 ,
                 and
                 are
                 willing
                 to
                 purchase
                 it
                 at
                 any
                 rate
                 .
                 And
                 therefore
                 to
                 all
                 such
                 ,
                 this
                 consideration
                 must
                 needs
                 be
                 a
                 very
                 powerful
                 motive
                 .
              
               
                 Now
                 I
                 shall
                 make
                 it
                 plain
                 that
                 this
                 doth
                 depend
                 upon
                 Religion
                 
                   
                     Morally
                     .
                  
                   
                     Naturally
                     .
                  
                
              
               
                 1.
                 
                 Morally
                 ,
                 By
                 reason
                 of
                 those
                 blessings
                 of
                 this
                 kind
                 ,
                 which
                 by
                 the
                 light
                 of
                 nature
                 men
                 may
                 reasonably
                 expect
                 from
                 the
                 goodness
                 of
                 God
                 ,
                 upon
                 the
                 observance
                 of
                 his
                 laws
                 ;
                 besides
                 the
                 several
                 assertions
                 and
                 promises
                 in
                 Scripture
                 to
                 this
                 purpose
                 ,
                 where
                 sin
                 is
                 often
                 represented
                 as
                 the
                 meritorious
                 cause
                 of
                 sickness
                 ,
                 and
                 diseases
                 are
                 often
                 threatned
                 ,
                 and
                 accordingly
                 inflicted
                 as
                 the
                 due
                 rewards
                 of
                 sin
                 :
                 And
                 on
                 the
                 other
                 side
                 ,
                 upon
                 mens
                 observing
                 
                 the
                 duties
                 of
                 Religion
                 ,
                 God
                 promises
                 to
                 
                   take
                   away
                   sickness
                   from
                   the
                   midst
                
                 
                 
                   of
                   them
                
                 ,
                 to
                 bestow
                 upon
                 them
                 health
                 and
                 
                   length
                   of
                   days
                   .
                   The
                   fear
                   of
                   the
                   Lord
                
                 
                 
                   and
                   departing
                   from
                   evil
                   ,
                   shall
                   be
                   health
                   to
                   thy
                   navel
                   ,
                   and
                   marrow
                   to
                   thy
                   bones
                   .
                   
                   Prov.
                
                 3.
                 7
                 ,
                 8.
                 
                 Prov.
                 11.
                 19.
                 
                 As
                 righteousness
                 
                 tendeth
                 to
                 life
                 ,
                 so
                 he
                 that
                 pursueth
                 evil
                 ,
                 
                   pursueth
                   it
                   to
                   his
                   own
                   death
                   .
                
                 Chap.
                 2.
                 22
                 ,
                 
                   The
                   wicked
                   shall
                   be
                   cut
                   off
                   from
                   the
                   earth
                   ,
                   and
                   the
                   transgressours
                   shall
                   be
                   rooted
                   out
                   of
                   it
                   .
                
              
               
                 2.
                 
                 Religion
                 is
                 the
                 natural
                 cause
                 of
                 health
                 ,
                 which
                 may
                 appear
                 upon
                 this
                 two-fold
                 reason
                 ;
                 because
                 it
                 doth
                 remove
                 those
                 things
                 that
                 will
                 hinder
                 it
                 ,
                 and
                 doth
                 promote
                 such
                 things
                 as
                 will
                 help
                 it
                 .
              
               
                 1.
                 
                 It
                 doth
                 
                   removere
                   prohibens
                
                 ,
                 it
                 is
                 apt
                 to
                 prevent
                 and
                 remove
                 such
                 things
                 as
                 are
                 the
                 great
                 impediments
                 of
                 our
                 health
                 .
                 Nothing
                 is
                 more
                 evident
                 ,
                 than
                 that
                 there
                 are
                 several
                 vices
                 which
                 have
                 a
                 physical
                 efficacy
                 in
                 the
                 producing
                 of
                 diseases
                 ,
                 as
                 all
                 kind
                 of
                 intemperance
                 of
                 body
                 ,
                 all
                 inordinate
                 passions
                 of
                 mind
                 ;
                 to
                 one
                 of
                 which
                 ,
                 the
                 greatest
                 part
                 of
                 the
                 sickness
                 amongst
                 men
                 may
                 be
                 ascribed
                 ;
                 and
                 consequently
                 the
                 virtues
                 opposite
                 to
                 these
                 ,
                 Temperance
                 ,
                 Sobriety
                 ,
                 Moderation
                 ,
                 must
                 needs
                 have
                 a
                 natural
                 causality
                 for
                 the
                 hindring
                 of
                 these
                 diseases
                 .
                 'T
                 is
                 by
                 Religion
                 that
                 men
                 are
                 inabled
                 to
                 prevent
                 all
                 such
                 excesses
                 as
                 are
                 prejudicial
                 to
                 nature
                 ,
                 to
                 repress
                 all
                 such
                 violent
                 transports
                 of
                 passion
                 ,
                 Hatred
                 ,
                 Anger
                 ,
                 Fear
                 ,
                 Sorrow
                 ,
                 Envy
                 ,
                 &c.
                 as
                 are
                 in
                 themselves
                 very
                 pernicious
                 
                 to
                 our
                 bodily
                 health
                 ,
                 and
                 by
                 that
                 violent
                 commotion
                 ,
                 which
                 they
                 are
                 apt
                 to
                 put
                 the
                 humours
                 into
                 ,
                 do
                 sometimes
                 cause
                 present
                 sickness
                 ,
                 and
                 always
                 lay
                 in
                 us
                 the
                 seeds
                 of
                 future
                 Diseases
                 .
              
               
                 2.
                 
                 It
                 doth
                 
                   promovere
                   adjuvans
                
                 ,
                 promote
                 all
                 such
                 things
                 as
                 may
                 most
                 effectually
                 conduce
                 to
                 the
                 improving
                 of
                 our
                 health
                 ;
                 by
                 obliging
                 us
                 upon
                 the
                 account
                 of
                 duty
                 and
                 conscience
                 ,
                 to
                 a
                 careful
                 observance
                 of
                 the
                 most
                 proper
                 means
                 to
                 this
                 end
                 :
                 Keeping
                 us
                 within
                 due
                 bounds
                 in
                 our
                 eating
                 ,
                 drinking
                 ,
                 exercise
                 ;
                 preserving
                 our
                 minds
                 in
                 an
                 equal
                 frame
                 of
                 serenity
                 and
                 calmness
                 ;
                 supporting
                 our
                 spirits
                 with
                 contentation
                 and
                 chearfulness
                 under
                 every
                 state
                 of
                 life
                 ;
                 so
                 that
                 nothing
                 can
                 be
                 more
                 true
                 than
                 that
                 of
                 Solomon
                 ,
                 That
                 
                   A
                   cheerful
                   mind
                   doth
                   good
                   like
                   a
                   medicine
                   ,
                
                 
                 
                   and
                   makes
                   a
                   healthy
                   countenance
                
                 ;
                 whereas
                 heaviness
                 and
                 cares
                 will
                 break
                 
                   a
                   mans
                   spirit
                   and
                   make
                   it
                   stoop
                   .
                
              
               
                 I
                 know
                 there
                 are
                 other
                 means
                 to
                 be
                 made
                 use
                 of
                 in
                 order
                 to
                 the
                 procuring
                 of
                 health
                 ,
                 various
                 kinds
                 of
                 Medicaments
                 to
                 be
                 applyed
                 by
                 the
                 art
                 of
                 Physick
                 ,
                 according
                 as
                 the
                 nature
                 of
                 several
                 diseases
                 shall
                 require
                 ,
                 which
                 Religion
                 doth
                 oblige
                 a
                 man
                 not
                 to
                 neglect
                 :
                 But
                 yet
                 this
                 I
                 think
                 may
                 be
                 truely
                 said
                 ,
                 That
                 those
                 
                 who
                 are
                 most
                 expert
                 in
                 the
                 profession
                 of
                 Physick
                 ,
                 are
                 not
                 able
                 to
                 prescribe
                 any
                 Catholicon
                 ,
                 which
                 shall
                 more
                 effectually
                 operate
                 ,
                 both
                 by
                 way
                 of
                 prevention
                 and
                 cure
                 ,
                 than
                 the
                 observance
                 of
                 those
                 duties
                 which
                 Religion
                 and
                 virtue
                 do
                 oblige
                 us
                 unto
                 .
              
               
                 Nor
                 is
                 this
                 true
                 only
                 in
                 Theory
                 and
                 Speculation
                 ,
                 but
                 it
                 may
                 appear
                 to
                 be
                 so
                 upon
                 common
                 experience
                 ,
                 to
                 which
                 I
                 shall
                 appeal
                 for
                 the
                 further
                 confirmation
                 of
                 it
                 .
                 What
                 kind
                 of
                 persons
                 are
                 those
                 who
                 enjoy
                 the
                 best
                 state
                 of
                 health
                 and
                 the
                 longest
                 lives
                 ?
                 Are
                 they
                 not
                 such
                 generally
                 who
                 are
                 most
                 sober
                 and
                 regular
                 in
                 their
                 conversations
                 ,
                 most
                 temperate
                 as
                 to
                 their
                 bodies
                 ,
                 most
                 free
                 from
                 all
                 kind
                 of
                 inordinate
                 passions
                 ,
                 fierceness
                 ,
                 anxiety
                 ,
                 cares
                 as
                 to
                 their
                 minds
                 ?
                 'T
                 is
                 said
                 of
                 Moses
                 ,
                 that
                 
                   though
                   he
                   were
                   exceeding
                
                 
                 
                   old
                   ,
                   yet
                   his
                   eye
                   was
                   not
                   dim
                   ,
                   nor
                   was
                   his
                   natural
                   force
                   abated
                   .
                
                 Which
                 (
                 amongst
                 other
                 causes
                 )
                 may
                 be
                 ascribed
                 to
                 those
                 eminent
                 virtues
                 he
                 was
                 endowed
                 with
                 ,
                 the
                 temperance
                 of
                 his
                 body
                 ,
                 and
                 meekness
                 of
                 his
                 spirit
                 .
                 That
                 
                   beloved
                   Disciple
                
                 whose
                 thoughts
                 and
                 writings
                 seem
                 to
                 be
                 wholly
                 taken
                 up
                 with
                 the
                 Divine
                 virtue
                 of
                 Love
                 ,
                 is
                 upon
                 account
                 of
                 this
                 temper
                 of
                 his
                 mind
                 ,
                 thought
                 to
                 have
                 enjoyed
                 
                 a
                 more
                 vigorous
                 old
                 age
                 than
                 any
                 of
                 the
                 rest
                 :
                 Such
                 a
                 power
                 is
                 there
                 in
                 Religion
                 ,
                 though
                 not
                 wholly
                 to
                 prevent
                 the
                 infirmities
                 of
                 old
                 age
                 ,
                 yet
                 in
                 a
                 great
                 measure
                 to
                 alleviate
                 and
                 abate
                 them
                 .
              
               
                 And
                 on
                 the
                 other
                 side
                 ,
                 if
                 we
                 consult
                 experience
                 ;
                 Who
                 are
                 the
                 men
                 most
                 obnoxious
                 to
                 diseases
                 ?
                 are
                 they
                 not
                 such
                 generally
                 as
                 are
                 most
                 vicious
                 in
                 their
                 lives
                 ?
                 most
                 given
                 to
                 surfeits
                 ,
                 debaucheries
                 and
                 lewdness
                 ,
                 whereby
                 they
                 do
                 so
                 far
                 inflame
                 their
                 blood
                 and
                 wast
                 their
                 spirits
                 ,
                 as
                 not
                 to
                 live
                 out
                 half
                 their
                 days
                 :
                 Insomuch
                 that
                 no
                 man
                 of
                 ordinary
                 prudence
                 ,
                 who
                 is
                 to
                 take
                 a
                 Lease
                 for
                 lives
                 ,
                 will
                 be
                 content
                 (
                 if
                 he
                 can
                 well
                 avoid
                 it
                 )
                 to
                 chuse
                 such
                 a
                 one
                 whom
                 he
                 knows
                 to
                 be
                 vicious
                 and
                 intemperate
                 .
              
               
                 But
                 these
                 things
                 are
                 so
                 obvious
                 to
                 common
                 experience
                 ,
                 that
                 I
                 need
                 not
                 enlarge
                 upon
                 them
                 :
                 Only
                 I
                 would
                 not
                 be
                 mistaken
                 .
                 I
                 do
                 not
                 say
                 that
                 none
                 of
                 those
                 are
                 Religious
                 ,
                 who
                 are
                 liable
                 to
                 diseases
                 ,
                 and
                 are
                 taken
                 away
                 in
                 their
                 younger
                 years
                 ;
                 or
                 that
                 all
                 such
                 are
                 religious
                 ,
                 who
                 are
                 free
                 from
                 diseases
                 ,
                 and
                 live
                 to
                 old
                 age
                 .
                 Some
                 may
                 be
                 naturally
                 of
                 so
                 tender
                 and
                 brittle
                 a
                 make
                 ,
                 that
                 every
                 little
                 blow
                 will
                 break
                 them
                 ;
                 others
                 of
                 so
                 tough
                 and
                 strong
                 a
                 constitution
                 ,
                 as
                 
                 to
                 hold
                 out
                 against
                 many
                 batteries
                 and
                 assaults
                 ;
                 and
                 yet
                 neither
                 of
                 these
                 to
                 be
                 ascribed
                 ,
                 either
                 to
                 the
                 vices
                 of
                 the
                 one
                 ,
                 or
                 the
                 virtues
                 of
                 the
                 other
                 ,
                 but
                 do
                 rather
                 belong
                 to
                 their
                 condition
                 and
                 temper
                 ,
                 which
                 being
                 natural
                 ,
                 and
                 not
                 falling
                 under
                 the
                 choice
                 of
                 our
                 wills
                 ,
                 is
                 not
                 therefore
                 capable
                 of
                 any
                 moral
                 good
                 or
                 evil
                 .
              
               
                 Besides
                 ,
                 there
                 ought
                 allowance
                 to
                 be
                 made
                 (
                 as
                 I
                 said
                 before
                 )
                 for
                 such
                 exempt
                 cases
                 ,
                 as
                 shall
                 seem
                 good
                 to
                 the
                 providence
                 of
                 God
                 in
                 the
                 government
                 of
                 humane
                 affairs
                 .
                 Some
                 good
                 men
                 may
                 be
                 
                   taken
                   away
                   from
                   the
                   evil
                   to
                   come
                   ,
                
                 others
                 may
                 be
                 exercised
                 with
                 diseases
                 in
                 their
                 bodies
                 for
                 the
                 cure
                 of
                 their
                 minds
                 ,
                 or
                 to
                 make
                 their
                 patience
                 and
                 courage
                 exemplary
                 to
                 others
                 .
                 And
                 some
                 that
                 are
                 good
                 men
                 for
                 the
                 main
                 ,
                 may
                 yet
                 by
                 their
                 own
                 carelesness
                 in
                 using
                 the
                 fittest
                 means
                 for
                 the
                 preservation
                 of
                 their
                 health
                 ,
                 expose
                 themselves
                 to
                 sickness
                 ;
                 none
                 of
                 which
                 can
                 be
                 any
                 prejudice
                 to
                 the
                 thing
                 I
                 have
                 been
                 proving
                 .
                 This
                 being
                 that
                 which
                 I
                 affirm
                 ,
                 that
                 so
                 far
                 as
                 the
                 infirmities
                 of
                 our
                 natural
                 tempers
                 are
                 capable
                 of
                 remedy
                 by
                 any
                 thing
                 in
                 our
                 power
                 ,
                 It
                 is
                 the
                 observance
                 
                 of
                 the
                 duties
                 of
                 Religion
                 ,
                 that
                 doth
                 for
                 the
                 most
                 part
                 and
                 generally
                 prove
                 the
                 most
                 effectual
                 means
                 to
                 this
                 purpose
                 .
                 Which
                 is
                 all
                 I
                 shall
                 say
                 to
                 the
                 first
                 thing
                 I
                 proposed
                 to
                 speak
                 to
                 ,
                 concerning
                 the
                 health
                 of
                 our
                 bodies
                 .
              
            
             
               
               
                 CHAP.
                 III.
                 
              
               
                 
                   
                     How
                     Religion
                     conduces
                     to
                     the
                     happiness
                     of
                     the
                     outward
                     man
                     ,
                     in
                     respect
                     of
                  
                   Liberty
                   ,
                   Safety
                   ,
                   and
                   Quiet
                   .
                
              
               
                 SEcondly
                 ,
                 Religion
                 is
                 the
                 most
                 proper
                 means
                 to
                 procure
                 our
                 external
                 
                   safety
                   ,
                   liberty
                   ,
                   quiet
                
                 .
              
               
                 By
                 safety
                 ,
                 I
                 mean
                 a
                 freedom
                 from
                 those
                 common
                 dangers
                 and
                 mischiefs
                 which
                 others
                 are
                 exposed
                 to
                 .
              
               
                 By
                 liberty
                 ,
                 the
                 being
                 at
                 our
                 own
                 disposal
                 ,
                 and
                 not
                 under
                 bondage
                 ,
                 restraint
                 ,
                 imprisonment
                 .
              
               
                 By
                 quiet
                 ,
                 an
                 exemption
                 from
                 those
                 many
                 molestations
                 and
                 troubles
                 by
                 reason
                 of
                 disappointments
                 ,
                 enmity
                 ,
                 contentions
                 ,
                 whereby
                 the
                 conditions
                 of
                 some
                 men
                 are
                 rendered
                 very
                 burdensome
                 and
                 uncomfortable
                 .
              
               
                 I
                 put
                 these
                 things
                 together
                 ,
                 because
                 of
                 their
                 near
                 affinity
                 to
                 one
                 another
                 .
              
               
                 Now
                 Religion
                 is
                 both
                 the
                 moral
                 and
                 the
                 natural
                 cause
                 of
                 these
                 things
                 .
              
               
               
                 1.
                 
                 'T
                 is
                 the
                 moral
                 cause
                 of
                 them
                 ,
                 upon
                 account
                 of
                 that
                 divine
                 protection
                 and
                 assistance
                 ,
                 which
                 the
                 light
                 of
                 nature
                 will
                 assure
                 us
                 we
                 are
                 intituled
                 unto
                 in
                 the
                 doing
                 of
                 our
                 duties
                 ;
                 besides
                 the
                 many
                 assertions
                 and
                 promises
                 in
                 Scripture
                 to
                 this
                 purpose
                 ;
                 of
                 being
                 protected
                 in
                 our
                 ways
                 ,
                 and
                 secured
                 in
                 times
                 of
                 danger
                 .
                 
                   If
                   you
                   will
                
                 
                 
                   keep
                   my
                   statutes
                   ,
                   ye
                   shall
                   dwell
                   in
                   the
                   land
                   in
                   safety
                   .
                   Whoso
                   hearkeneth
                   to
                   me
                   shall
                
                 
                 
                   dwell
                   safely
                   ,
                   and
                   shall
                   be
                   quiet
                   from
                   the
                   fear
                   of
                   evil
                   .
                   There
                   shall
                   no
                   evil
                   happen
                   to
                
                 
                 
                   the
                   just
                   ,
                   but
                   the
                   wicked
                   shall
                   be
                   filled
                   with
                   mischief
                   .
                   The
                   Lord
                   delivers
                   the
                   righteous
                
                 
                 
                   out
                   of
                   all
                   their
                   troubles
                   .
                   When
                   a
                   mans
                   ways
                   please
                   the
                   Lord
                   ,
                   he
                   will
                   make
                   his
                   enemies
                   to
                   be
                   at
                   peace
                   with
                   him
                   .
                
              
               
                 2.
                 
                 'T
                 is
                 the
                 natural
                 cause
                 of
                 these
                 blessings
                 ,
                 by
                 preventing
                 or
                 removing
                 all
                 such
                 things
                 ,
                 whereby
                 the
                 contrary
                 evils
                 are
                 occasioned
                 .
                 The
                 most
                 usual
                 and
                 general
                 cause
                 of
                 mens
                 sufferings
                 ,
                 is
                 from
                 the
                 neglect
                 of
                 their
                 duty
                 ,
                 and
                 the
                 violations
                 of
                 law
                 ;
                 they
                 are
                 obnoxious
                 to
                 the
                 punishments
                 of
                 banishment
                 ,
                 imprisonment
                 ,
                 loss
                 of
                 goods
                 ,
                 or
                 of
                 life
                 ,
                 upon
                 the
                 account
                 of
                 some
                 illegal
                 irreligious
                 acts
                 ,
                 murder
                 ,
                 theft
                 ,
                 sedition
                 ,
                 injuring
                 of
                 others
                 ,
                 needless
                 contentions
                 ,
                 medling
                 in
                 other
                 mens
                 affairs
                 where
                 they
                 are
                 not
                 concerned
                 .
                 'T
                 is
                 
                 observable
                 ,
                 that
                 in
                 the
                 legal
                 form
                 of
                 inditing
                 men
                 for
                 crimes
                 ,
                 our
                 Law
                 doth
                 ascribe
                 their
                 guilt
                 to
                 their
                 want
                 of
                 Religion
                 ,
                 their
                 
                   not
                   having
                   the
                   fear
                   of
                   God
                   before
                   their
                   eyes
                   ,
                
                 which
                 doth
                 dispose
                 them
                 to
                 commit
                 such
                 acts
                 as
                 makes
                 them
                 obnoxious
                 to
                 legal
                 punishment
                 .
                 Now
                 nothing
                 can
                 so
                 effectually
                 prevent
                 such
                 things
                 as
                 Religion
                 .
                 This
                 will
                 teach
                 men
                 to
                 obey
                 laws
                 ,
                 and
                 submit
                 to
                 government
                 :
                 This
                 will
                 keep
                 them
                 within
                 the
                 bounds
                 of
                 their
                 duty
                 ,
                 both
                 towards
                 God
                 and
                 man
                 :
                 This
                 will
                 remove
                 all
                 those
                 dividing
                 principles
                 ,
                 of
                 selfishness
                 ,
                 and
                 pride
                 ,
                 and
                 covetousness
                 :
                 It
                 will
                 teach
                 them
                 charity
                 and
                 meekness
                 and
                 forbearance
                 ,
                 to
                 study
                 publick
                 peace
                 and
                 common
                 good
                 ,
                 to
                 be
                 generous
                 and
                 large
                 in
                 their
                 well-wishing
                 and
                 their
                 well-doing
                 :
                 Which
                 are
                 the
                 most
                 proper
                 means
                 to
                 provide
                 for
                 our
                 own
                 quiet
                 and
                 safety
                 .
              
               
                 And
                 the
                 truth
                 of
                 this
                 may
                 be
                 evident
                 likewise
                 from
                 common
                 experience
                 ;
                 by
                 which
                 it
                 will
                 appear
                 ,
                 that
                 for
                 the
                 general
                 ,
                 no
                 kind
                 of
                 men
                 do
                 enjoy
                 so
                 much
                 external
                 peace
                 and
                 freedom
                 and
                 safety
                 ,
                 as
                 those
                 that
                 are
                 truly
                 religious
                 .
                 The
                 Apostle
                 seems
                 to
                 appeal
                 to
                 that
                 common
                 notion
                 in
                 the
                 minds
                 of
                 all
                 men
                 ,
                 concerning
                 the
                 safety
                 belonging
                 to
                 innocence
                 ,
                 when
                 he
                 
                 puts
                 it
                 by
                 way
                 of
                 question
                 ,
                 
                   who
                   is
                   he
                   that
                   will
                   harm
                   you
                   ,
                   if
                   you
                   be
                   followers
                   of
                   that
                   which
                   is
                   good
                   ?
                
                 Implying
                 ,
                 that
                 't
                 is
                 a
                 thing
                 generally
                 known
                 and
                 taken
                 notice
                 of
                 ,
                 that
                 there
                 is
                 a
                 kind
                 of
                 natural
                 reverence
                 and
                 awe
                 amongst
                 the
                 worst
                 of
                 men
                 ,
                 towards
                 such
                 as
                 are
                 innocent
                 and
                 virtuous
                 .
              
               
                 And
                 on
                 the
                 other
                 side
                 no
                 men
                 do
                 incur
                 so
                 many
                 hazards
                 ,
                 molestations
                 ,
                 contentions
                 ,
                 as
                 those
                 that
                 are
                 vicious
                 ;
                 what
                 from
                 their
                 violations
                 of
                 law
                 ,
                 their
                 needless
                 provocations
                 of
                 those
                 they
                 converse
                 with
                 ,
                 being
                 scarce
                 ever
                 free
                 from
                 danger
                 and
                 trouble
                 ;
                 which
                 the
                 Wise-man
                 seems
                 to
                 appeal
                 to
                 ,
                 as
                 a
                 thing
                 evident
                 from
                 experience
                 ,
                 in
                 those
                 short
                 questions
                 which
                 he
                 proposes
                 :
                 
                   Who
                   hath
                   wo
                   ?
                   who
                   hath
                   sorrow
                   ?
                
                 
                 
                   who
                   hath
                   contentions
                   ?
                   who
                   hath
                   bablings
                   ?
                   who
                   hath
                   wounds
                   without
                   cause
                   ?
                   who
                   hath
                   redness
                   of
                   eyes
                   ?
                
                 'T
                 is
                 particularly
                 spoken
                 of
                 the
                 drunkard
                 ,
                 but
                 't
                 is
                 proportionably
                 true
                 of
                 other
                 vices
                 likewise
                 .
              
               
                 There
                 is
                 one
                 objection
                 that
                 lyes
                 very
                 obvious
                 against
                 what
                 I
                 have
                 been
                 proving
                 ;
                 and
                 that
                 is
                 from
                 those
                 Scriptures
                 where
                 't
                 is
                 said
                 ,
                 that
                 
                   whoever
                   will
                   live
                   godly
                   in
                   Christ
                   Jesus
                   ,
                   must
                   suffer
                   persecution
                   ,
                
                 and
                 that
                 
                   the
                   world
                   should
                   hate
                   them
                
                 ;
                 besides
                 what
                 may
                 be
                 alledged
                 from
                 common
                 experience
                 
                 to
                 this
                 purpose
                 ,
                 concerning
                 the
                 sufferings
                 of
                 some
                 that
                 are
                 good
                 men
                 .
              
               
                 To
                 this
                 two
                 things
                 may
                 be
                 said
                 by
                 way
                 of
                 answer
                 .
              
               
                 1.
                 
                 Every
                 thing
                 is
                 not
                 persecution
                 for
                 Religion
                 ,
                 which
                 men
                 may
                 be
                 apt
                 to
                 style
                 so
                 .
                 Some
                 persons
                 who
                 for
                 the
                 main
                 may
                 be
                 truly
                 religious
                 ,
                 may
                 yet
                 by
                 their
                 own
                 follies
                 and
                 imprudence
                 ,
                 expose
                 themselves
                 to
                 needless
                 sufferings
                 .
                 And
                 in
                 such
                 cases
                 ,
                 Religion
                 is
                 not
                 to
                 be
                 charged
                 as
                 being
                 the
                 cause
                 of
                 their
                 suffering
                 ,
                 but
                 their
                 defect
                 in
                 it
                 ,
                 and
                 mistakes
                 about
                 it
                 .
              
               
                 2.
                 
                 There
                 may
                 be
                 (
                 as
                 was
                 said
                 before
                 )
                 some
                 exempt
                 cases
                 from
                 the
                 general
                 rule
                 ,
                 and
                 such
                 must
                 those
                 be
                 granted
                 to
                 be
                 ,
                 which
                 concern
                 times
                 of
                 persecution
                 ;
                 when
                 Religion
                 will
                 be
                 so
                 far
                 from
                 protecting
                 a
                 man
                 ,
                 that
                 it
                 will
                 rather
                 expose
                 him
                 to
                 danger
                 and
                 sufferings
                 .
                 And
                 such
                 were
                 those
                 primitive
                 times
                 to
                 which
                 these
                 Scriptures
                 do
                 refer
                 ,
                 when
                 it
                 seemed
                 good
                 to
                 divine
                 providence
                 ,
                 to
                 make
                 use
                 of
                 this
                 as
                 one
                 means
                 for
                 the
                 propagating
                 of
                 Christianity
                 in
                 the
                 world
                 ,
                 namely
                 ,
                 by
                 the
                 suffering
                 of
                 those
                 that
                 professed
                 it
                 .
                 And
                 in
                 such
                 cases
                 ,
                 when
                 men
                 are
                 persecuted
                 properly
                 upon
                 the
                 account
                 of
                 Religion
                 ,
                 God
                 doth
                 usually
                 compensate
                 their
                 outward
                 sufferings
                 with
                 some
                 inward
                 advantage
                 ,
                 
                 supplying
                 them
                 with
                 such
                 patience
                 and
                 courage
                 ,
                 as
                 will
                 support
                 them
                 with
                 joy
                 and
                 comfort
                 in
                 their
                 suffering
                 for
                 that
                 which
                 is
                 good
                 .
                 But
                 then
                 it
                 must
                 withall
                 be
                 granted
                 ,
                 that
                 these
                 Scriptures
                 are
                 not
                 equally
                 applicable
                 to
                 such
                 other
                 times
                 and
                 places
                 ,
                 when
                 and
                 where
                 the
                 true
                 Religion
                 is
                 publickly
                 professed
                 and
                 encouraged
                 ,
                 when
                 
                   Kings
                   are
                   nursing
                   fathers
                
                 ,
                 and
                 
                   Queens
                   nursing
                   mothers
                
                 to
                 the
                 Church
                 ;
                 because
                 in
                 such
                 times
                 and
                 places
                 ,
                 the
                 profession
                 of
                 Religion
                 will
                 be
                 so
                 far
                 from
                 hindering
                 ,
                 that
                 it
                 will
                 rather
                 promote
                 a
                 mans
                 secular
                 advantage
                 .
              
            
             
               
               
                 CHAP.
                 IV.
                 
              
               
                 
                   
                     How
                     Religion
                     conduces
                     to
                     the
                     happiness
                     of
                     the
                     outward
                     man
                     in
                     respect
                     of
                  
                   Riches
                   .
                
              
               
                 THirdly
                 ,
                 as
                 to
                 our
                 Estates
                 and
                 Possessions
                 ,
                 I
                 shall
                 shew
                 that
                 Religion
                 is
                 the
                 cause
                 of
                 Riches
                 .
                 In
                 order
                 to
                 the
                 proof
                 of
                 this
                 ,
                 the
                 first
                 thing
                 to
                 be
                 enquired
                 into
                 ,
                 is
                 ,
                 what
                 is
                 the
                 true
                 nature
                 of
                 wealth
                 or
                 riches
                 ,
                 and
                 wherein
                 it
                 may
                 properly
                 be
                 said
                 to
                 consist
                 .
                 And
                 here
                 it
                 is
                 to
                 be
                 noted
                 ,
                 that
                 the
                 word
                 Riches
                 is
                 capable
                 of
                 a
                 twofold
                 sense
                 ,
                 
                   
                     Absolute
                     ,
                  
                   
                     Relative
                     .
                  
                
              
               
                 1.
                 
                 In
                 the
                 more
                 absolute
                 sense
                 ,
                 it
                 may
                 be
                 defin'd
                 to
                 consist
                 in
                 such
                 a
                 measure
                 of
                 estate
                 as
                 may
                 be
                 sufficient
                 for
                 a
                 mans
                 occasions
                 and
                 conveniencies
                 ;
                 when
                 his
                 possessions
                 are
                 so
                 proportioned
                 ,
                 as
                 may
                 fully
                 answer
                 all
                 the
                 necessities
                 of
                 his
                 condition
                 ,
                 and
                 afford
                 him
                 a
                 comfortable
                 subsistence
                 ,
                 according
                 to
                 his
                 quality
                 ,
                 the
                 station
                 
                 wherein
                 he
                 is
                 placed
                 .
                 In
                 which
                 sense
                 men
                 of
                 all
                 ranks
                 and
                 degrees
                 are
                 capable
                 of
                 being
                 rich
                 .
                 A
                 Husbandman
                 ,
                 or
                 an
                 ordinary
                 Tradesman
                 may
                 be
                 as
                 truly
                 styled
                 a
                 rich
                 man
                 ,
                 as
                 he
                 that
                 is
                 a
                 Gentleman
                 ,
                 or
                 a
                 Lord
                 ,
                 or
                 a
                 King.
                 Though
                 perhaps
                 what
                 these
                 can
                 very
                 well
                 afford
                 to
                 fling
                 away
                 upon
                 their
                 diversions
                 ,
                 be
                 more
                 than
                 all
                 the
                 estate
                 and
                 possessions
                 which
                 the
                 other
                 can
                 pretend
                 to
                 .
                 And
                 upon
                 this
                 ground
                 it
                 is
                 ,
                 that
                 all
                 men
                 will
                 grant
                 ,
                 one
                 person
                 to
                 be
                 as
                 truly
                 liberal
                 in
                 giving
                 but
                 a
                 penny
                 ,
                 or
                 a
                 poor
                 mite
                 ,
                 as
                 another
                 in
                 giving
                 a
                 
                   hundred
                   pounds
                
                 ,
                 because
                 these
                 things
                 are
                 to
                 be
                 measured
                 by
                 the
                 different
                 conditions
                 of
                 the
                 givers
                 :
                 And
                 a
                 man
                 may
                 as
                 well
                 be
                 rich
                 with
                 a
                 little
                 ,
                 as
                 liberal
                 with
                 a
                 little
                 .
              
               
                 2.
                 
                 In
                 the
                 more
                 relative
                 sense
                 ,
                 Riches
                 may
                 be
                 described
                 to
                 consist
                 in
                 the
                 having
                 of
                 large
                 Possessions
                 ,
                 when
                 a
                 mans
                 Estate
                 and
                 Revenue
                 is
                 of
                 such
                 a
                 proportion
                 as
                 is
                 commonly
                 esteemed
                 Great
                 ;
                 whether
                 with
                 relation
                 to
                 the
                 generality
                 of
                 other
                 men
                 ,
                 and
                 so
                 only
                 those
                 at
                 the
                 upper
                 end
                 of
                 the
                 world
                 are
                 capable
                 of
                 being
                 counted
                 rich
                 ;
                 or
                 else
                 with
                 respect
                 to
                 others
                 of
                 the
                 same
                 rank
                 and
                 order
                 ,
                 and
                 so
                 all
                 such
                 are
                 counted
                 rich
                 ,
                 who
                 do
                 in
                 their
                 possessions
                 exceed
                 the
                 common
                 sort
                 of
                 those
                 
                 that
                 are
                 of
                 the
                 same
                 rank
                 with
                 them
                 ;
                 this
                 kind
                 of
                 wealth
                 consisting
                 properly
                 in
                 comparison
                 :
                 There
                 being
                 not
                 any
                 one
                 determinate
                 sum
                 ,
                 or
                 proportion
                 of
                 revenue
                 ,
                 to
                 which
                 the
                 name
                 of
                 riches
                 may
                 be
                 appropriated
                 ,
                 but
                 that
                 it
                 may
                 be
                 as
                 much
                 below
                 the
                 occasions
                 of
                 some
                 persons
                 ,
                 as
                 it
                 is
                 above
                 the
                 condition
                 of
                 others
                 who
                 yet
                 live
                 plentifully
                 .
              
               
                 Now
                 the
                 first
                 of
                 these
                 is
                 the
                 only
                 proper
                 notion
                 of
                 Riches
                 ,
                 because
                 this
                 alone
                 is
                 agreeable
                 to
                 the
                 chief
                 end
                 of
                 wealth
                 ,
                 which
                 is
                 to
                 free
                 us
                 from
                 want
                 and
                 necessity
                 .
                 And
                 the
                 other
                 may
                 be
                 rather
                 styled
                 ,
                 the
                 being
                 proprietour
                 of
                 great
                 possessions
                 ,
                 the
                 meer
                 having
                 of
                 which
                 cannot
                 denominate
                 one
                 a
                 truly
                 rich
                 man
                 for
                 this
                 plain
                 reason
                 ;
                 because
                 though
                 such
                 possessions
                 be
                 in
                 themselves
                 great
                 ,
                 yet
                 they
                 may
                 not
                 be
                 sufficient
                 to
                 free
                 the
                 owner
                 of
                 them
                 from
                 want
                 and
                 poverty
                 ,
                 whether
                 in
                 respect
                 to
                 his
                 real
                 or
                 imaginary
                 occasions
                 for
                 more
                 :
                 And
                 that
                 is
                 not
                 Riches
                 which
                 cannot
                 free
                 a
                 man
                 from
                 being
                 poor
                 .
                 And
                 want
                 of
                 necessaries
                 ,
                 is
                 as
                 truly
                 poverty
                 in
                 him
                 that
                 hath
                 much
                 ,
                 as
                 in
                 him
                 that
                 hath
                 but
                 a
                 little
                 .
                 He
                 that
                 in
                 any
                 one
                 condition
                 of
                 life
                 ,
                 hath
                 enough
                 to
                 answer
                 all
                 his
                 conveniences
                 ,
                 such
                 a
                 man
                 is
                 more
                 truly
                 rich
                 than
                 he
                 whose
                 revenue
                 is
                 a
                 thousand
                 
                 times
                 greater
                 ,
                 if
                 it
                 be
                 not
                 equal
                 either
                 to
                 his
                 occasions
                 ,
                 or
                 to
                 his
                 mind
                 .
              
               
                 Now
                 when
                 it
                 is
                 said
                 ,
                 that
                 Religion
                 is
                 the
                 cause
                 of
                 Riches
                 ,
                 the
                 meaning
                 of
                 this
                 cannot
                 reasonably
                 be
                 understood
                 of
                 Riches
                 in
                 the
                 second
                 sense
                 ,
                 as
                 if
                 he
                 that
                 were
                 religious
                 should
                 be
                 thereby
                 advanced
                 to
                 the
                 greatest
                 possessions
                 that
                 any
                 man
                 else
                 doth
                 enjoy
                 ,
                 from
                 the
                 condition
                 of
                 a
                 Peasant
                 or
                 a
                 Tradesman
                 to
                 that
                 of
                 a
                 Prince
                 .
                 Because
                 this
                 would
                 no
                 more
                 consist
                 with
                 those
                 several
                 degrees
                 and
                 subordinations
                 required
                 to
                 the
                 order
                 of
                 the
                 Universe
                 ,
                 than
                 it
                 would
                 for
                 every
                 common
                 Souldier
                 to
                 be
                 a
                 General
                 ,
                 or
                 every
                 private
                 man
                 to
                 be
                 a
                 King.
                 But
                 the
                 meaning
                 of
                 this
                 proposition
                 must
                 be
                 ,
                 that
                 Religion
                 will
                 be
                 a
                 means
                 to
                 supply
                 a
                 man
                 with
                 such
                 a
                 sufficiency
                 as
                 may
                 denominate
                 him
                 rich
                 ;
                 and
                 to
                 free
                 him
                 from
                 such
                 necessities
                 ,
                 whether
                 real
                 or
                 imaginary
                 ,
                 as
                 others
                 of
                 his
                 rank
                 and
                 station
                 are
                 liable
                 unto
                 .
              
               
                 So
                 that
                 by
                 what
                 hath
                 been
                 said
                 ,
                 it
                 may
                 appear
                 ,
                 that
                 the
                 true
                 notion
                 of
                 Riches
                 doth
                 comprehend
                 under
                 it
                 these
                 two
                 things
                 .
              
               
                 1.
                 
                 A
                 sufficiency
                 for
                 a
                 mans
                 occasions
                 and
                 conveniencies
                 .
              
               
                 2.
                 
                 An
                 acquiescence
                 of
                 mind
                 ,
                 in
                 so
                 much
                 as
                 is
                 in
                 it self
                 really
                 sufficient
                 ,
                 and
                 which
                 
                 will
                 appear
                 to
                 be
                 so
                 ,
                 supposing
                 a
                 man
                 to
                 judg
                 according
                 to
                 right
                 reason
                 .
              
               
                 And
                 that
                 this
                 is
                 not
                 a
                 meer
                 fancy
                 or
                 notion
                 ,
                 but
                 the
                 most
                 proper
                 sense
                 of
                 the
                 word
                 Riches
                 ,
                 wherein
                 all
                 mankind
                 have
                 agreed
                 ,
                 may
                 be
                 made
                 very
                 evident
                 .
              
               
                 Concerning
                 the
                 first
                 of
                 these
                 there
                 can
                 be
                 no
                 colour
                 of
                 doubt
                 .
                 All
                 the
                 scruple
                 will
                 be
                 concerning
                 the
                 second
                 ;
                 Whether
                 that
                 be
                 necessary
                 to
                 make
                 a
                 man
                 rich
                 .
                 And
                 to
                 this
                 the
                 Philosophers
                 do
                 generally
                 attest
                 .
                 Aristotle
                 in
                 particular
                 ,
                 doth
                 affirm
                 that
                 the
                 true
                 nature
                 of
                 Riches
                 doth
                 consist
                 
                 in
                 the
                 contented
                 use
                 and
                 enjoyment
                 of
                 the
                 things
                 we
                 have
                 ,
                 rather
                 than
                 in
                 the
                 possession
                 of
                 them
                 .
                 Those
                 that
                 out
                 of
                 penuriousness
                 can
                 scarce
                 afford
                 themselves
                 the
                 ordinary
                 conveniences
                 of
                 life
                 out
                 of
                 their
                 large
                 possessions
                 ,
                 have
                 been
                 always
                 accounted
                 poor
                 ;
                 nay
                 ,
                 he
                 that
                 cannot
                 use
                 and
                 enjoy
                 the
                 things
                 he
                 doth
                 possess
                 ,
                 may
                 upon
                 this
                 account
                 be
                 said
                 to
                 be
                 of
                 all
                 others
                 the
                 most
                 indigent
                 ,
                 because
                 such
                 a
                 one
                 doth
                 truly
                 want
                 the
                 things
                 he
                 hath
                 ,
                 as
                 well
                 as
                 those
                 he
                 hath
                 not
                 .
              
               
                 That
                 man
                 who
                 is
                 not
                 content
                 with
                 what
                 is
                 in
                 it self
                 sufficient
                 for
                 his
                 condition
                 ,
                 neither
                 is
                 rich
                 ,
                 nor
                 ever
                 will
                 be
                 so
                 ;
                 because
                 there
                 can
                 be
                 no
                 other
                 real
                 limits
                 to
                 his
                 desires
                 ,
                 but
                 that
                 of
                 sufficiency
                 ;
                 
                 whatever
                 is
                 beyond
                 this
                 ,
                 being
                 boundless
                 and
                 infinite
                 .
                 And
                 though
                 men
                 may
                 please
                 themselves
                 with
                 an
                 imagination
                 ,
                 that
                 if
                 they
                 had
                 but
                 such
                 an
                 addition
                 to
                 their
                 Estates
                 ,
                 they
                 should
                 then
                 think
                 they
                 had
                 enough
                 ;
                 yet
                 that
                 is
                 but
                 a
                 meer
                 imagination
                 ,
                 there
                 being
                 no
                 real
                 cause
                 ,
                 why
                 they
                 should
                 be
                 more
                 satisfied
                 then
                 ,
                 than
                 they
                 are
                 now
                 .
              
               
                 He
                 that
                 is
                 in
                 such
                 a
                 condition
                 as
                 doth
                 place
                 him
                 above
                 contempt
                 ,
                 and
                 below
                 envy
                 ,
                 cannot
                 by
                 any
                 enlargement
                 of
                 his
                 fortune
                 be
                 made
                 really
                 more
                 rich
                 ,
                 or
                 more
                 happy
                 than
                 he
                 is
                 .
                 And
                 he
                 is
                 not
                 a
                 wise
                 man
                 ,
                 if
                 he
                 do
                 not
                 think
                 so
                 ;
                 nor
                 is
                 he
                 in
                 this
                 either
                 wise
                 or
                 worthy
                 if
                 he
                 be
                 so
                 far
                 solicitous
                 as
                 to
                 part
                 with
                 his
                 liberty
                 ,
                 though
                 it
                 be
                 but
                 in
                 some
                 little
                 servilities
                 for
                 the
                 encreasing
                 of
                 his
                 Estate
                 .
              
               
                 These
                 things
                 being
                 premised
                 ,
                 it
                 may
                 be
                 made
                 very
                 evident
                 ,
                 that
                 the
                 design
                 of
                 being
                 truly
                 rich
                 ,
                 that
                 is
                 ,
                 of
                 having
                 enough
                 and
                 being
                 contented
                 ,
                 will
                 be
                 most
                 effectually
                 promoted
                 by
                 Religion
                 ;
                 and
                 that
                 both
                 Morally
                 and
                 Naturally
                 .
              
               
                 1.
                 
                 Morally
                 ,
                 upon
                 which
                 account
                 this
                 is
                 by
                 the
                 Philosophers
                 owned
                 to
                 be
                 one
                 of
                 the
                 rewards
                 belonging
                 to
                 virtue
                 ;
                 good
                 men
                 only
                 having
                 a
                 Moral
                 title
                 to
                 wealth
                 upon
                 account
                 of
                 fitness
                 and
                 desert
                 .
                 There
                 
                 are
                 many
                 assertions
                 and
                 promises
                 in
                 Scripture
                 to
                 this
                 purpose
                 ,
                 of
                 being
                 prospered
                 in
                 our
                 stores
                 and
                 labours
                 ,
                 and
                 
                   all
                   that
                   we
                   set
                   our
                   hands
                   unto
                   ,
                
                 of
                 
                   lacking
                   nothing
                
                 
                 
                   that
                   is
                   good
                   for
                   us
                
                 .
                 'T
                 is
                 this
                 that
                 must
                 intitle
                 us
                 to
                 the
                 blessing
                 of
                 God
                 ,
                 and
                 't
                 is
                 
                   the
                   blessing
                   of
                   God
                   that
                   maketh
                   rich
                   .
                   Solomon
                
                 speaking
                 of
                 Religion
                 under
                 the
                 name
                 of
                 Wisdom
                 ,
                 saith
                 ,
                 that
                 
                   in
                   her
                   left
                   hand
                
                 
                 
                   are
                   riches
                   ,
                   durable
                   riches
                
                 ,
                 that
                 she
                 causes
                 those
                 that
                 love
                 her
                 to
                 
                   inherit
                   substance
                
                 ,
                 and
                 doth
                 
                   fill
                   their
                   treasures
                
                 .
                 And
                 the
                 Apostle
                 tells
                 us
                 ,
                 that
                 
                   Godliness
                   hath
                   the
                   promises
                   of
                   this
                   life
                   .
                
              
               
                 2.
                 
                 Religion
                 is
                 a
                 natural
                 cause
                 of
                 riches
                 ,
                 with
                 reference
                 to
                 those
                 two
                 chief
                 ingredients
                 required
                 to
                 such
                 a
                 state
                 ;
                 namely
                 ,
                 the
                 supplying
                 of
                 us
                 with
                 a
                 plentiful
                 sufficiency
                 as
                 to
                 our
                 possessions
                 ,
                 and
                 a
                 satisfaction
                 as
                 to
                 our
                 minds
                 .
              
               
                 1.
                 
                 A
                 sufficiency
                 as
                 to
                 our
                 estates
                 and
                 possessions
                 .
                 There
                 are
                 but
                 these
                 two
                 ways
                 that
                 can
                 contribute
                 to
                 the
                 improving
                 of
                 mens
                 possessions
                 ,
                 namely
                 ,
                 the
                 Art
                 of
                 getting
                 and
                 of
                 keeping
                 .
                 Now
                 Religion
                 is
                 an
                 advantage
                 to
                 men
                 in
                 both
                 these
                 respects
                 .
                 Nothing
                 can
                 be
                 more
                 evident
                 than
                 that
                 there
                 are
                 many
                 virtues
                 which
                 upon
                 these
                 accounts
                 have
                 a
                 natural
                 tendency
                 to
                 the
                 increasing
                 of
                 mens
                 estates
                 ,
                 as
                 diligence
                 in
                 
                 our
                 callings
                 ,
                 
                   The
                   diligent
                   hand
                   maketh
                   rich
                
                 ;
                 heedfulness
                 to
                 improve
                 all
                 sitting
                 opportunities
                 ,
                 of
                 providing
                 for
                 our selves
                 and
                 families
                 ,
                 being
                 provident
                 in
                 our
                 expences
                 ,
                 keeping
                 within
                 the
                 bounds
                 of
                 our
                 income
                 ,
                 not
                 running
                 out
                 into
                 needless
                 debts
                 :
                 In
                 brief
                 ,
                 all
                 the
                 lawful
                 arts
                 of
                 gain
                 and
                 good
                 husbandry
                 ,
                 as
                 to
                 the
                 exercise
                 of
                 them
                 ,
                 are
                 founded
                 in
                 the
                 virtues
                 which
                 Religion
                 teaches
                 .
              
               
                 On
                 the
                 contrary
                 it
                 is
                 plain
                 ,
                 that
                 there
                 are
                 many
                 kind
                 of
                 sins
                 ,
                 which
                 have
                 a
                 direct
                 natural
                 efficacy
                 for
                 the
                 impoverishing
                 of
                 men
                 :
                 As
                 all
                 kind
                 of
                 sensuality
                 ,
                 and
                 voluptuousness
                 ,
                 idleness
                 ,
                 prodigality
                 ,
                 pride
                 ,
                 envy
                 ,
                 revenge
                 ,
                 &c.
                 of
                 all
                 which
                 may
                 be
                 said
                 what
                 Solomon
                 says
                 of
                 one
                 of
                 them
                 ,
                 that
                 they
                 
                   bring
                   a
                   man
                   to
                   a
                   morsel
                   of
                   bread
                   ,
                   and
                   clothe
                   him
                   with
                   raggs
                   .
                
              
               
                 2.
                 
                 And
                 as
                 for
                 the
                 second
                 requisite
                 to
                 riches
                 ,
                 satisfaction
                 of
                 mind
                 with
                 our
                 conditions
                 ,
                 and
                 a
                 free
                 use
                 of
                 the
                 things
                 we
                 enjoy
                 .
                 This
                 is
                 the
                 property
                 of
                 Religion
                 ,
                 that
                 it
                 can
                 inable
                 a
                 man
                 to
                 be
                 content
                 with
                 his
                 estate
                 ,
                 and
                 to
                 live
                 comfortably
                 without
                 such
                 things
                 as
                 others
                 know
                 not
                 how
                 to
                 want
                 .
                 And
                 the
                 ability
                 of
                 being
                 content
                 with
                 a
                 little
                 ,
                 may
                 be
                 much
                 more
                 truely
                 called
                 riches
                 ,
                 than
                 the
                 having
                 of
                 
                 much
                 ,
                 without
                 being
                 satisfied
                 therewith
                 .
                 'T
                 is
                 better
                 to
                 be
                 in
                 health
                 with
                 a
                 moderate
                 appetite
                 ,
                 than
                 to
                 be
                 continually
                 eating
                 and
                 drinking
                 under
                 the
                 disease
                 of
                 a
                 voracious
                 appetite
                 or
                 a
                 Dropsy
                 :
                 And
                 in
                 this
                 sense
                 ,
                 
                   A
                   little
                   that
                   the
                   righteous
                   hath
                   ,
                   is
                   better
                   than
                   great
                   riches
                   of
                   the
                   ungodly
                   .
                
                 
              
               
                 But
                 this
                 may
                 appear
                 likewise
                 from
                 experience
                 .
                 Let
                 any
                 man
                 impartially
                 consider
                 ,
                 what
                 kind
                 of
                 persons
                 those
                 are
                 amongst
                 the
                 generality
                 of
                 men
                 ,
                 who
                 in
                 their
                 several
                 degrees
                 and
                 orders
                 are
                 counted
                 most
                 able
                 ,
                 and
                 most
                 wealthy
                 ,
                 and
                 it
                 will
                 appear
                 that
                 they
                 are
                 such
                 as
                 are
                 most
                 serious
                 in
                 the
                 matter
                 of
                 Religion
                 ,
                 most
                 diligent
                 in
                 their
                 callings
                 ,
                 most
                 just
                 and
                 honest
                 in
                 their
                 dealings
                 ,
                 most
                 regular
                 and
                 sober
                 in
                 their
                 conversations
                 ,
                 most
                 liberal
                 towards
                 any
                 good
                 work
                 ;
                 upon
                 which
                 account
                 it
                 is
                 ,
                 that
                 such
                 places
                 ,
                 where
                 men
                 have
                 the
                 opportunity
                 of
                 being
                 instructed
                 in
                 ,
                 and
                 excited
                 to
                 the
                 Duties
                 of
                 Religion
                 ,
                 do
                 thereupon
                 thrive
                 and
                 flourish
                 most
                 ;
                 it
                 being
                 one
                 property
                 of
                 Religion
                 to
                 civilize
                 men
                 ,
                 and
                 make
                 them
                 more
                 inquisitive
                 in
                 learning
                 ,
                 and
                 more
                 diligent
                 in
                 practising
                 their
                 several
                 professions
                 .
              
               
               
                 And
                 as
                 for
                 contentment
                 of
                 mind
                 ,
                 this
                 being
                 in
                 it self
                 a
                 virtue
                 as
                 well
                 as
                 a
                 priviledg
                 ,
                 it
                 is
                 not
                 to
                 be
                 attained
                 but
                 upon
                 the
                 account
                 of
                 Religion
                 ;
                 nor
                 are
                 there
                 any
                 that
                 enjoy
                 it
                 ,
                 but
                 such
                 as
                 are
                 truely
                 virtuous
                 .
              
               
                 There
                 are
                 several
                 objections
                 that
                 may
                 be
                 made
                 against
                 what
                 I
                 have
                 been
                 proving
                 ,
                 but
                 all
                 of
                 them
                 capable
                 of
                 a
                 plain
                 and
                 satisfactory
                 solution
                 .
              
               
                 1.
                 
                 There
                 are
                 some
                 kind
                 of
                 virtues
                 that
                 seem
                 to
                 have
                 a
                 contrary
                 tendency
                 ;
                 as
                 charity
                 to
                 those
                 that
                 want
                 ,
                 bounty
                 and
                 liberality
                 to
                 any
                 good
                 work
                 ,
                 which
                 in
                 Aristotles
                 judgment
                 is
                 scarce
                 consistent
                 
                 with
                 growing
                 rich
                 .
              
               
                 By
                 that
                 saying
                 of
                 Aristotle
                 ,
                 may
                 be
                 meant
                 riches
                 in
                 the
                 second
                 sense
                 ,
                 as
                 it
                 denotes
                 large
                 possessions
                 ,
                 which
                 this
                 virtue
                 of
                 liberality
                 doth
                 not
                 naturally
                 promote
                 ;
                 but
                 it
                 may
                 very
                 well
                 consist
                 with
                 riches
                 in
                 the
                 first
                 and
                 most
                 proper
                 notion
                 of
                 it
                 ,
                 as
                 it
                 denotes
                 sufficiency
                 for
                 our
                 occasions
                 ;
                 and
                 the
                 ability
                 of
                 contributing
                 in
                 some
                 proportion
                 ,
                 towards
                 any
                 worthy
                 and
                 charitable
                 work
                 ,
                 is
                 in
                 the
                 esteem
                 of
                 every
                 good
                 man
                 one
                 of
                 those
                 occasions
                 and
                 conveniencies
                 required
                 to
                 such
                 a
                 sufficiency
                 ,
                 and
                 cannot
                 any
                 more
                 be
                 a
                 prejudice
                 to
                 it
                 ,
                 than
                 it
                 would
                 be
                 for
                 a
                 
                 man
                 to
                 lay
                 up
                 some
                 part
                 of
                 his
                 wealth
                 in
                 the
                 safest
                 place
                 ,
                 to
                 lend
                 it
                 out
                 upon
                 the
                 best
                 interest
                 ,
                 to
                 part
                 with
                 it
                 for
                 the
                 purchase
                 of
                 the
                 same
                 favour
                 and
                 assistance
                 from
                 others
                 in
                 the
                 like
                 exigencies
                 ;
                 to
                 lay
                 it
                 out
                 upon
                 his
                 pleasure
                 ,
                 with
                 respect
                 to
                 that
                 inward
                 comfort
                 and
                 satisfaction
                 ,
                 which
                 doth
                 accompany
                 the
                 conscience
                 of
                 doing
                 worthy
                 things
                 .
                 And
                 besides
                 all
                 this
                 ,
                 experience
                 will
                 assure
                 us
                 ,
                 that
                 there
                 is
                 a
                 secret
                 blessing
                 which
                 doth
                 for
                 the
                 most
                 part
                 accompany
                 such
                 actions
                 ;
                 so
                 that
                 men
                 grow
                 the
                 richer
                 and
                 not
                 the
                 poorer
                 for
                 them
                 :
                 And
                 they
                 that
                 in
                 this
                 kind
                 
                   sow
                   bountifully
                
                 ,
                 do
                 very
                 often
                 ,
                 even
                 in
                 this
                 world
                 ,
                 
                   reap
                   bountifully
                
                 .
              
               
                 2.
                 
                 There
                 are
                 some
                 kind
                 of
                 vices
                 that
                 seem
                 to
                 have
                 a
                 tendency
                 to
                 the
                 enriching
                 of
                 men
                 ,
                 as
                 
                   fraud
                   ,
                   extortion
                   ,
                   sordidness
                
                 ,
                 all
                 kind
                 of
                 unlawful
                 ways
                 of
                 getting
                 and
                 keeping
                 an
                 estate
                 .
                 But
                 to
                 this
                 it
                 may
                 be
                 said
                 ,
              
               
                 1.
                 
                 These
                 vices
                 may
                 tend
                 to
                 the
                 encreasing
                 of
                 mens
                 possessions
                 ,
                 but
                 not
                 to
                 the
                 making
                 of
                 them
                 truely
                 rich
                 :
                 And
                 't
                 is
                 a
                 plain
                 argument
                 that
                 such
                 persons
                 do
                 not
                 think
                 themselves
                 to
                 have
                 a
                 sufficiency
                 ,
                 who
                 can
                 apply
                 themselves
                 to
                 such
                 wretched
                 courses
                 for
                 the
                 getting
                 of
                 more
                 .
              
               
               
                 2.
                 
                 'T
                 is
                 commonly
                 seen
                 upon
                 experience
                 ,
                 that
                 there
                 is
                 a
                 secret
                 curse
                 attends
                 such
                 practises
                 ,
                 a
                 canker
                 that
                 eats
                 into
                 such
                 gain
                 ,
                 a
                 hole
                 in
                 the
                 bottom
                 of
                 the
                 bag
                 ,
                 by
                 which
                 it
                 insensibly
                 dreins
                 out
                 and
                 wasts
                 away
                 .
                 
                   As
                   the
                   Partridg
                   sitteth
                   upon
                
                 
                 
                   eggs
                   and
                   hatcheth
                   them
                   not
                   ,
                   so
                   he
                   that
                   getteth
                   riches
                   ,
                   and
                   not
                   by
                   right
                   ,
                   shall
                   leave
                   them
                   in
                   the
                   midst
                   of
                   his
                   days
                   ,
                   and
                   at
                   the
                   end
                   shall
                   be
                   a
                   fool
                   .
                
                 As
                 that
                 silly
                 bird
                 doth
                 sometimes
                 take
                 much
                 needless
                 care
                 and
                 pains
                 ,
                 in
                 sitting
                 upon
                 and
                 cherishing
                 subventaneous
                 eggs
                 ,
                 such
                 as
                 can
                 never
                 be
                 fruitful
                 ,
                 which
                 (
                 as
                 Naturalists
                 observe
                 )
                 that
                 creature
                 is
                 very
                 subject
                 unto
                 ,
                 or
                 as
                 the
                 fecund
                 eggs
                 of
                 that
                 bird
                 being
                 laid
                 upon
                 the
                 ground
                 ,
                 are
                 many
                 times
                 trod
                 upon
                 by
                 passengers
                 or
                 wild
                 beasts
                 ,
                 after
                 it
                 hath
                 bestowed
                 much
                 pains
                 for
                 the
                 hatching
                 of
                 them
                 :
                 So
                 are
                 the
                 wicked
                 designs
                 of
                 gain
                 often
                 disappointed
                 in
                 the
                 Embryo
                 ;
                 and
                 the
                 contrivers
                 of
                 them
                 ,
                 instead
                 of
                 approving
                 themselves
                 to
                 be
                 more
                 wise
                 and
                 subtile
                 men
                 than
                 others
                 ,
                 do
                 appear
                 at
                 last
                 to
                 be
                 fools
                 .
                 He
                 that
                 will
                 carefully
                 observe
                 the
                 usual
                 course
                 of
                 things
                 in
                 the
                 world
                 ,
                 may
                 from
                 his
                 own
                 experience
                 find
                 instances
                 enough
                 ,
                 to
                 confirm
                 those
                 sayings
                 of
                 the
                 wise
                 man
                 ;
                 
                   There
                   is
                   that
                   scattereth
                   ,
                   and
                   yet
                   increaseth
                   ,
                   and
                   
                   
                   there
                   is
                   that
                   withholdeth
                   more
                   than
                   is
                   meet
                   ,
                   but
                   it
                   tendeth
                   to
                   poverty
                   .
                   Wealth
                
                 
                 
                   gotten
                   by
                   vanity
                   shall
                   be
                   diminished
                   .
                   The
                   wealth
                   of
                   the
                   sinner
                   is
                   laid
                   up
                   for
                   the
                   just
                   .
                   He
                   that
                   oppresseth
                   the
                   poor
                   to
                   increase
                
                 
                 
                   his
                   riches
                   ,
                   shall
                   surely
                   come
                   to
                   want
                   .
                   He
                   that
                   by
                   unjust
                   gain
                   increaseth
                   his
                   substance
                   ,
                
                 
                 
                   shall
                   gather
                   it
                   for
                   him
                   that
                   will
                   pity
                   the
                   poor
                   .
                
              
               
                 3.
                 
                 There
                 are
                 some
                 good
                 men
                 that
                 are
                 poor
                 .
                 And
                 't
                 is
                 said
                 that
                 
                   God
                   hath
                   chosen
                   the
                   poor
                   of
                   this
                   world
                   ,
                
                 to
                 receive
                 the
                 
                 Gospel
                 and
                 
                   to
                   be
                   rich
                   in
                   faith
                
                 .
                 To
                 this
                 it
                 may
                 be
                 said
                 ,
              
               
                 1.
                 
                 The
                 providence
                 of
                 God
                 may
                 so
                 order
                 it
                 sometimes
                 ,
                 as
                 to
                 reduce
                 good
                 men
                 to
                 great
                 exigencies
                 ,
                 
                   to
                   wander
                   up
                   and
                   down
                   in
                   sheepskins
                   and
                   goatskins
                   ,
                   being
                   destitute
                   ,
                   afflicted
                   ,
                   tormented
                   .
                
                 But
                 then
                 these
                 are
                 such
                 particular
                 exempt
                 cases
                 ,
                 as
                 are
                 not
                 suitable
                 to
                 the
                 most
                 usual
                 and
                 general
                 course
                 of
                 things
                 .
                 And
                 besides
                 ,
                 such
                 as
                 are
                 good
                 men
                 ,
                 may
                 sometimes
                 be
                 defective
                 in
                 several
                 of
                 those
                 duties
                 which
                 Religion
                 doth
                 oblige
                 them
                 to
                 ,
                 diligence
                 ,
                 caution
                 ,
                 &c.
                 
                 And
                 the
                 poverty
                 of
                 such
                 may
                 justly
                 be
                 ascribed
                 to
                 their
                 defect
                 in
                 Religion
                 .
              
               
                 2.
                 
                 As
                 for
                 that
                 scripture
                 that
                 
                   God
                   hath
                   chosen
                   the
                   poor
                   in
                   this
                   world
                   ,
                
                 It
                 is
                 not
                 
                 to
                 be
                 understood
                 in
                 the
                 more
                 absolute
                 sense
                 ,
                 for
                 such
                 as
                 want
                 necessaries
                 ,
                 because
                 't
                 is
                 plain
                 from
                 other
                 Texts
                 ,
                 that
                 though
                 some
                 of
                 the
                 primitive
                 believers
                 ,
                 were
                 by
                 reason
                 of
                 the
                 persecution
                 of
                 those
                 times
                 reduced
                 to
                 great
                 exigencies
                 ;
                 yet
                 the
                 generality
                 of
                 the
                 rest
                 were
                 very
                 liberal
                 in
                 their
                 contributions
                 towards
                 them
                 .
                 But
                 it
                 must
                 be
                 understood
                 in
                 the
                 relative
                 sence
                 ,
                 concerning
                 such
                 as
                 might
                 be
                 styled
                 comparatively
                 poor
                 ,
                 
                   (
                   i.
                   e.
                
                 )
                 such
                 as
                 are
                 of
                 a
                 lower
                 rank
                 and
                 meaner
                 condition
                 than
                 others
                 ,
                 and
                 consequently
                 had
                 less
                 temptation
                 to
                 corrupt
                 and
                 seduce
                 them
                 ,
                 than
                 those
                 that
                 did
                 more
                 abound
                 in
                 these
                 earthly
                 things
                 .
              
            
             
               
               
                 CHAP.
                 V.
                 
              
               
                 
                   
                     How
                     Religion
                     conduces
                     to
                     the
                     happiness
                     of
                     the
                     outward
                     man
                     in
                     respect
                     of
                  
                   Pleasure
                   ;
                   
                     or
                     the
                     chearful
                     enjoyment
                     of
                     outward
                     blessings
                     .
                  
                
              
               
                 FOurthly
                 ,
                 Religion
                 is
                 the
                 most
                 proper
                 means
                 to
                 promote
                 the
                 interest
                 of
                 Pleasure
                 .
              
               
                 In
                 the
                 handling
                 of
                 this
                 ,
                 I
                 shall
                 first
                 endeavour
                 to
                 state
                 the
                 true
                 nature
                 of
                 Pleasure
                 ,
                 and
                 to
                 shew
                 what
                 is
                 the
                 most
                 proper
                 notion
                 of
                 it
                 .
                 Now
                 Pleasure
                 doth
                 consist
                 in
                 that
                 satisfaction
                 which
                 we
                 receive
                 in
                 the
                 use
                 and
                 enjoyment
                 of
                 the
                 things
                 we
                 possess
                 .
                 It
                 is
                 founded
                 in
                 a
                 suitableness
                 and
                 congruity
                 betwixt
                 the
                 faculty
                 and
                 the
                 object
                 .
                 Those
                 are
                 called
                 pleasant
                 tastes
                 and
                 smells
                 ,
                 which
                 are
                 apt
                 to
                 excite
                 such
                 a
                 gentle
                 motion
                 as
                 is
                 agreeable
                 to
                 the
                 nerves
                 appointed
                 for
                 those
                 functions
                 .
                 Now
                 it
                 cannot
                 be
                 denyed
                 ,
                 but
                 that
                 beasts
                 and
                 insects
                 may
                 be
                 said
                 to
                 be
                 capable
                 of
                 pleasure
                 proper
                 to
                 their
                 kind
                 ,
                 as
                 well
                 as
                 men
                 .
                 
                 Only
                 this
                 must
                 withall
                 be
                 granted
                 ,
                 that
                 the
                 more
                 noble
                 and
                 the
                 more
                 capacious
                 the
                 faculties
                 and
                 the
                 objects
                 are
                 ,
                 the
                 greater
                 will
                 the
                 delights
                 be
                 that
                 flow
                 from
                 the
                 union
                 of
                 them
                 .
                 Upon
                 which
                 account
                 all
                 intellectual
                 delights
                 ,
                 do
                 far
                 exceed
                 those
                 that
                 are
                 sensual
                 ;
                 and
                 amongst
                 persons
                 that
                 are
                 capable
                 of
                 intellectual
                 pleasures
                 ,
                 their
                 enjoyments
                 must
                 be
                 greatest
                 ,
                 whose
                 faculties
                 are
                 most
                 enlarged
                 and
                 most
                 vigorous
                 .
                 'T
                 is
                 true
                 indeed
                 ,
                 men
                 of
                 vitiated
                 and
                 depraved
                 faculties
                 ,
                 though
                 they
                 are
                 thereby
                 disabled
                 for
                 passing
                 a
                 true
                 judgment
                 upon
                 the
                 nature
                 of
                 things
                 ,
                 being
                 apt
                 to
                 mistake
                 sowre
                 for
                 sweet
                 ;
                 yet
                 will
                 it
                 not
                 thence
                 follow
                 ,
                 that
                 they
                 are
                 incapable
                 of
                 pleasure
                 :
                 They
                 may
                 have
                 such
                 peculiar
                 kinds
                 of
                 gusts
                 ,
                 as
                 will
                 be
                 able
                 to
                 find
                 a
                 satisfaction
                 and
                 sweetness
                 in
                 such
                 things
                 as
                 appear
                 nauseous
                 and
                 loathsome
                 to
                 others
                 .
                 And
                 't
                 is
                 the
                 congruity
                 of
                 things
                 that
                 is
                 the
                 foundation
                 of
                 pleasure
                 .
                 But
                 then
                 such
                 persons
                 are
                 beholding
                 to
                 their
                 ignorance
                 and
                 their
                 delusion
                 ,
                 to
                 the
                 distemper
                 of
                 their
                 faculties
                 ,
                 for
                 their
                 relish
                 of
                 these
                 things
                 .
                 None
                 but
                 those
                 that
                 are
                 foolish
                 and
                 deceived
                 ,
                 and
                 under
                 the
                 servitude
                 of
                 
                   divers
                   lusts
                
                 ,
                 devoting
                 themselves
                 to
                 such
                 kind
                 of
                 things
                 for
                 pleasures
                 .
                 Supposing
                 
                 a
                 man
                 to
                 have
                 sound
                 healthy
                 faculties
                 ,
                 
                 such
                 an
                 one
                 will
                 not
                 be
                 able
                 to
                 find
                 any
                 true
                 satisfaction
                 and
                 complacence
                 ,
                 but
                 only
                 in
                 those
                 things
                 which
                 have
                 in
                 them
                 a
                 natural
                 goodness
                 and
                 rectitude
                 .
                 They
                 must
                 be
                 regular
                 objects
                 that
                 have
                 in
                 them
                 a
                 suitableness
                 to
                 regular
                 faculties
                 .
              
               
                 This
                 being
                 premised
                 by
                 way
                 of
                 explication
                 ,
                 I
                 shall
                 proceed
                 to
                 prove
                 ,
                 That
                 Religion
                 is
                 the
                 most
                 proper
                 means
                 for
                 the
                 promoting
                 of
                 this
                 interest
                 ;
                 and
                 this
                 it
                 doth
                 
                   
                     Morally
                     ,
                  
                   
                     Naturally
                     .
                  
                
              
               
                 1.
                 
                 Morally
                 ;
                 as
                 it
                 is
                 one
                 of
                 the
                 rewards
                 belonging
                 to
                 virtue
                 ,
                 which
                 alone
                 upon
                 its
                 own
                 account
                 doth
                 deserve
                 all
                 such
                 advantages
                 ,
                 as
                 may
                 render
                 its
                 condition
                 pleasant
                 and
                 comfortable
                 in
                 this
                 world
                 .
              
               
                 Besides
                 the
                 several
                 assertions
                 and
                 promises
                 in
                 Scripture
                 to
                 this
                 purpose
                 .
                 Prov.
                 3.
                 17.
                 speaking
                 of
                 Religion
                 under
                 the
                 name
                 of
                 Wisdom
                 ,
                 it
                 is
                 said
                 ,
                 that
                 
                   her
                   ways
                   are
                   ways
                   of
                   pleasantness
                   .
                   The
                   yoke
                   of
                   it
                   is
                   easie
                   ,
                
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 gracious
                 and
                 sweet
                 ,
                 
                   and
                   the
                
                 
                 
                   burden
                   light
                   .
                   The
                   commandments
                   of
                   it
                   not
                   grievous
                   .
                   The
                   fruits
                   of
                   it
                   are
                   love
                   ,
                   and
                   joy
                   ,
                   and
                   peace
                   .
                
                 The
                 duties
                 of
                 Religion
                 are
                 in
                 several
                 places
                 of
                 Scripture
                 compared
                 
                 to
                 musick
                 and
                 to
                 feasting
                 ;
                 and
                 are
                 said
                 to
                 be
                 
                   sweeter
                   than
                   the
                   honey
                   and
                   the
                   honey-comb
                   .
                   I
                   delight
                   to
                   do
                   thy
                   will
                   ,
                   O
                   my
                   God
                   ,
                   Psal.
                
                 40.
                 8.
                 
              
               
                 2.
                 
                 Religion
                 is
                 the
                 Natural
                 cause
                 of
                 Pleasure
                 .
                 Which
                 I
                 shall
                 endeavour
                 to
                 make
                 out
                 by
                 Reason
                 and
                 Experience
                 .
              
               
                 1.
                 
                 By
                 Reason
                 ;
                 Religion
                 hath
                 a
                 natural
                 efficacy
                 in
                 promoting
                 the
                 interest
                 of
                 pleasure
                 ,
                 teaching
                 a
                 man
                 a
                 chearful
                 liberal
                 use
                 of
                 the
                 things
                 he
                 enjoys
                 ;
                 how
                 to
                 
                   make
                   his
                   soul
                   enjoy
                   good
                   in
                   his
                   labour
                
                 ;
                 how
                 to
                 sweeten
                 and
                 allay
                 all
                 the
                 difficulties
                 and
                 troubles
                 of
                 this
                 life
                 .
                 Nor
                 doth
                 it
                 restrain
                 men
                 from
                 any
                 such
                 sensible
                 pleasures
                 ,
                 as
                 are
                 agreeable
                 to
                 reason
                 ,
                 or
                 our
                 true
                 interests
                 .
                 It
                 only
                 prohibits
                 mistakes
                 and
                 excesses
                 about
                 them
                 ,
                 teaches
                 us
                 so
                 to
                 regulate
                 our selves
                 in
                 the
                 use
                 of
                 them
                 ,
                 that
                 they
                 may
                 truly
                 deserve
                 the
                 name
                 of
                 Pleasure
                 ;
                 how
                 to
                 provide
                 against
                 that
                 natural
                 emptiness
                 and
                 vanity
                 ,
                 which
                 there
                 is
                 in
                 all
                 such
                 things
                 ,
                 whereby
                 they
                 are
                 apt
                 quickly
                 to
                 satiate
                 and
                 weary
                 us
                 ;
                 and
                 upon
                 this
                 account
                 it
                 may
                 be
                 said
                 to
                 promote
                 rather
                 than
                 hinder
                 the
                 interest
                 of
                 Pleasure
                 .
              
               
                 As
                 for
                 the
                 Pleasures
                 of
                 the
                 Appetite
                 ,
                 these
                 abide
                 no
                 longer
                 than
                 till
                 the
                 necessities
                 and
                 conveniencies
                 of
                 nature
                 are
                 satisfied
                 ;
                 
                 and
                 so
                 far
                 Religion
                 doth
                 allow
                 of
                 them
                 .
                 When
                 our
                 hunger
                 and
                 thirst
                 is
                 well
                 appeased
                 ,
                 all
                 that
                 follows
                 after
                 is
                 but
                 a
                 faint
                 kind
                 of
                 pleasure
                 ,
                 if
                 it
                 be
                 not
                 rather
                 to
                 be
                 styled
                 satiety
                 and
                 a
                 burden
                 .
              
               
                 As
                 for
                 those
                 kind
                 of
                 things
                 ,
                 which
                 we
                 call
                 by
                 the
                 name
                 of
                 sports
                 and
                 diversions
                 ,
                 Religion
                 doth
                 likewise
                 admit
                 of
                 a
                 moderate
                 use
                 of
                 these
                 ;
                 and
                 what
                 is
                 beyond
                 such
                 a
                 moderate
                 use
                 ,
                 doth
                 rather
                 tire
                 men
                 ,
                 than
                 recreate
                 them
                 :
                 It
                 being
                 as
                 much
                 the
                 property
                 of
                 such
                 things
                 ,
                 to
                 weary
                 a
                 man
                 when
                 he
                 is
                 once
                 sufficiently
                 refreshed
                 by
                 them
                 ,
                 as
                 it
                 is
                 to
                 refresh
                 him
                 when
                 he
                 is
                 wearied
                 by
                 other
                 things
                 .
              
               
                 We
                 read
                 indeed
                 of
                 
                   the
                   pleasures
                   of
                   sin
                
                 ;
                 but
                 besides
                 that
                 they
                 are
                 of
                 a
                 baser
                 and
                 grosser
                 kind
                 ,
                 't
                 is
                 said
                 also
                 ,
                 that
                 they
                 are
                 
                   but
                   for
                   a
                   season
                   ,
                   but
                   for
                   a
                   moment
                   ,
                
                 and
                 
                   the
                   end
                   of
                   them
                   is
                   heaviness
                   .
                
                 The
                 ways
                 
                 of
                 sin
                 may
                 seem
                 broad
                 and
                 pleasant
                 ,
                 but
                 they
                 
                   lead
                   down
                   to
                   death
                   ,
                   and
                   take
                   hold
                   of
                   hell
                   .
                
                 There
                 are
                 some
                 vices
                 that
                 seem
                 
                 sweet
                 to
                 the
                 palate
                 ,
                 but
                 do
                 after
                 
                   fill
                   the
                   mouth
                   with
                   gravel
                
                 .
                 There
                 are
                 several
                 sins
                 
                 which
                 have
                 very
                 specious
                 and
                 tempting
                 appearances
                 ,
                 which
                 yet
                 upon
                 trial
                 do
                 
                   bite
                   like
                   a
                   serpent
                   ,
                   and
                   sting
                   like
                   an
                   adder
                   .
                
                 
              
               
               
                 By
                 what
                 hath
                 been
                 said
                 ,
                 it
                 appears
                 ,
                 that
                 Religion
                 is
                 a
                 natural
                 cause
                 of
                 promoting
                 these
                 sensible
                 pleasures
                 ;
                 besides
                 ,
                 that
                 it
                 affords
                 delights
                 incomparably
                 beyond
                 all
                 these
                 corporeal
                 things
                 ,
                 such
                 as
                 those
                 who
                 are
                 strangers
                 to
                 Religion
                 cannot
                 understand
                 ,
                 and
                 
                   do
                   not
                   intermeddle
                   with
                
                 .
              
               
                 2.
                 
                 But
                 besides
                 the
                 Reasons
                 to
                 this
                 purpose
                 ,
                 it
                 may
                 appear
                 likewise
                 from
                 Experience
                 ,
                 that
                 the
                 great
                 pleasure
                 of
                 mens
                 lives
                 is
                 from
                 the
                 goodness
                 of
                 them
                 ;
                 such
                 only
                 being
                 capable
                 of
                 a
                 free
                 and
                 liberal
                 enjoyment
                 of
                 what
                 they
                 possess
                 ,
                 who
                 know
                 how
                 to
                 regulate
                 themselves
                 in
                 the
                 fruition
                 of
                 them
                 ,
                 to
                 avoid
                 extremities
                 on
                 either
                 hand
                 ,
                 to
                 prevent
                 those
                 mixtures
                 of
                 guilt
                 and
                 fear
                 ,
                 which
                 will
                 imbitter
                 all
                 their
                 enjoyments
                 .
                 Such
                 persons
                 only
                 who
                 have
                 
                   good
                   consciences
                
                 being
                 capable
                 of
                 having
                 a
                 
                   continual
                   feast
                
                 .
              
               
                 The
                 great
                 objection
                 against
                 this
                 will
                 be
                 ,
                 from
                 the
                 difficulty
                 of
                 the
                 duties
                 of
                 mortification
                 ,
                 repentance
                 ,
                 self-denial
                 ,
                 taking
                 up
                 the
                 cross
                 ,
                 &c.
                 
                 All
                 which
                 do
                 imply
                 in
                 them
                 a
                 repugnancy
                 to
                 our
                 natures
                 ,
                 and
                 consequently
                 an
                 inconsistency
                 with
                 pleasure
                 .
              
               
                 For
                 answer
                 to
                 this
                 it
                 must
                 be
                 observed
                 ,
                 That
                 difficulty
                 doth
                 properly
                 arise
                 from
                 a
                 disproportion
                 betwixt
                 the
                 power
                 and
                 
                 the
                 work
                 ;
                 as
                 when
                 a
                 person
                 of
                 little
                 strength
                 is
                 put
                 to
                 carry
                 a
                 great
                 burden
                 ,
                 when
                 one
                 of
                 a
                 mean
                 capacity
                 is
                 put
                 to
                 answer
                 an
                 hard
                 question
                 in
                 learning
                 .
                 Now
                 supposing
                 men
                 to
                 retain
                 their
                 vitious
                 habits
                 ,
                 it
                 must
                 be
                 granted
                 ,
                 to
                 be
                 as
                 difficult
                 for
                 such
                 to
                 perform
                 the
                 duties
                 of
                 .
                 Religion
                 ,
                 or
                 to
                 forbear
                 the
                 acts
                 of
                 sin
                 ,
                 as
                 for
                 a
                 lame
                 and
                 impotent
                 man
                 to
                 run
                 ,
                 or
                 for
                 a
                 man
                 under
                 a
                 violent
                 Feaver
                 to
                 be
                 restrained
                 from
                 drinking
                 .
                 But
                 suppose
                 these
                 men
                 cured
                 of
                 these
                 maladies
                 ,
                 and
                 their
                 faculties
                 to
                 be
                 rectified
                 ,
                 then
                 all
                 this
                 disproportion
                 and
                 unsuitableness
                 will
                 vanish
                 ;
                 and
                 those
                 things
                 will
                 become
                 easie
                 and
                 delightful
                 ,
                 which
                 were
                 before
                 very
                 difficult
                 and
                 unpleasant
                 .
                 Now
                 it
                 is
                 the
                 property
                 of
                 Religion
                 ,
                 that
                 it
                 changes
                 the
                 natures
                 of
                 men
                 ,
                 making
                 them
                 
                   new
                   creatures
                   .
                   It
                   puts
                   off
                   the
                   old
                   man
                   ,
                   which
                   is
                   corrupt
                   according
                   to
                   deceitful
                   lusts
                   ,
                   and
                   puts
                   on
                   the
                   new
                   man
                   ,
                   which
                   after
                   God
                   is
                   created
                   in
                   righteousness
                   and
                   true
                   holiness
                   .
                
                 It
                 removes
                 our
                 vitious
                 habits
                 ,
                 and
                 endows
                 the
                 mind
                 with
                 other
                 kind
                 of
                 inclinations
                 and
                 abilities
                 .
                 And
                 though
                 there
                 should
                 be
                 some
                 difficulties
                 in
                 the
                 very
                 passage
                 from
                 one
                 state
                 to
                 another
                 ,
                 yet
                 this
                 ought
                 not
                 to
                 be
                 objected
                 as
                 a
                 prejudice
                 against
                 Religion
                 ;
                 
                 because
                 there
                 are
                 far
                 greater
                 difficulties
                 and
                 pains
                 to
                 be
                 undergone
                 in
                 the
                 service
                 and
                 drudgery
                 of
                 impetuous
                 lusts
                 .
                 The
                 trouble
                 of
                 being
                 cured
                 ,
                 is
                 not
                 so
                 great
                 as
                 that
                 of
                 being
                 sick
                 ;
                 nor
                 is
                 the
                 trouble
                 of
                 being
                 sober
                 comparable
                 to
                 that
                 of
                 being
                 debauched
                 and
                 intemperate
                 .
                 That
                 godly
                 sorrow
                 which
                 is
                 required
                 as
                 one
                 of
                 the
                 first
                 acts
                 in
                 the
                 change
                 of
                 our
                 condition
                 ,
                 is
                 always
                 accompanied
                 with
                 secret
                 pleasure
                 :
                 And
                 as
                 it
                 is
                 said
                 of
                 
                   wicked
                   men
                
                 ,
                 that
                 
                   in
                   the
                   midst
                   of
                   laughter
                   their
                   heart
                   is
                   sorrowful
                
                 ;
                 so
                 may
                 it
                 be
                 said
                 of
                 
                   good
                   men
                
                 ,
                 that
                 
                   in
                   the
                   midst
                   of
                   their
                   sorrow
                   their
                   heart
                   is
                   joyful
                   .
                
                 And
                 when
                 the
                 conditions
                 of
                 men
                 are
                 once
                 changed
                 ,
                 when
                 they
                 are
                 passed
                 over
                 to
                 another
                 state
                 ,
                 it
                 will
                 then
                 prove
                 as
                 easie
                 to
                 them
                 to
                 observe
                 the
                 duties
                 of
                 Religion
                 ,
                 as
                 it
                 was
                 before
                 to
                 follow
                 their
                 own
                 sinful
                 inclinations
                 .
                 An
                 evil
                 tree
                 doth
                 not
                 more
                 naturally
                 bring
                 forth
                 evil
                 fruit
                 ,
                 than
                 a
                 good
                 tree
                 doth
                 bring
                 forth
                 good
                 fruit
                 .
              
               
                 As
                 for
                 that
                 moroseness
                 and
                 sowreness
                 of
                 carriage
                 which
                 some
                 men
                 ,
                 who
                 pretend
                 to
                 Religion
                 ,
                 are
                 noted
                 for
                 ;
                 This
                 is
                 not
                 justly
                 to
                 be
                 ascribed
                 to
                 their
                 Religion
                 ,
                 but
                 to
                 their
                 want
                 of
                 
                 it
                 :
                 Joy
                 and
                 chearsulness
                 being
                 not
                 only
                 a
                 priviledg
                 ,
                 but
                 a
                 duty
                 which
                 Religion
                 doth
                 oblige
                 men
                 to
                 ,
                 whereby
                 they
                 are
                 to
                 adorn
                 their
                 profession
                 ,
                 and
                 win
                 over
                 others
                 to
                 a
                 love
                 of
                 it
                 .
              
            
             
               
               
                 CHAP.
                 VI.
                 
              
               
                 
                   
                     How
                     Religion
                     conduces
                     to
                     our
                  
                   Honour
                   
                     and
                     Reputation
                  
                   .
                
              
               
                 FIfthly
                 ,
                 for
                 the
                 interest
                 of
                 Honour
                 and
                 Reputation
                 .
                 This
                 is
                 one
                 of
                 the
                 greatest
                 blessings
                 which
                 this
                 world
                 can
                 afford
                 ,
                 much
                 to
                 be
                 preferred
                 before
                 Riches
                 or
                 Pleasures
                 ,
                 or
                 Life
                 it self
                 .
                 
                   A
                   good
                   name
                   is
                   rather
                   to
                   be
                   chosen
                   than
                   great
                   riches
                   ,
                   and
                
                 
                 
                   loving
                   favour
                   rather
                   than
                   silver
                   and
                   gold
                   .
                
                 One
                 that
                 is
                 a
                 generous
                 virtuous
                 man
                 will
                 chuse
                 to
                 dye
                 ,
                 rather
                 than
                 do
                 any
                 thing
                 that
                 may
                 expose
                 him
                 to
                 infamy
                 .
                 St.
                 Paul
                 was
                 of
                 this
                 mind
                 ;
                 
                   It
                   were
                   better
                   for
                   me
                   to
                   dye
                   ,
                   than
                   that
                   any
                   should
                   make
                
                 
                 
                   my
                   glorying
                   void
                
                 .
                 And
                 because
                 it
                 is
                 a
                 thing
                 of
                 so
                 great
                 excellency
                 ,
                 therefore
                 we
                 do
                 pay
                 it
                 ,
                 as
                 the
                 best
                 service
                 we
                 can
                 do
                 ,
                 to
                 God
                 ,
                 and
                 to
                 his
                 Deputies
                 ,
                 Magistrates
                 and
                 Parents
                 .
                 'T
                 is
                 by
                 this
                 that
                 we
                 are
                 rendered
                 useful
                 and
                 acceptable
                 to
                 others
                 .
                 And
                 besides
                 the
                 advantage
                 we
                 have
                 by
                 it
                 while
                 we
                 live
                 ,
                 't
                 is
                 one
                 of
                 those
                 things
                 that
                 will
                 abide
                 after
                 us
                 ,
                 when
                 we
                 are
                 gone
                 out
                 of
                 the
                 world
                 ;
                 and
                 for
                 
                 that
                 reason
                 a
                 special
                 regard
                 is
                 to
                 be
                 had
                 to
                 it
                 .
                 And
                 the
                 more
                 wise
                 and
                 virtuous
                 any
                 man
                 is
                 ,
                 the
                 more
                 care
                 will
                 he
                 take
                 to
                 transmit
                 a
                 grateful
                 memory
                 of
                 himself
                 to
                 future
                 times
                 ;
                 and
                 since
                 he
                 must
                 be
                 spoken
                 of
                 after
                 his
                 departure
                 ,
                 to
                 take
                 care
                 that
                 he
                 be
                 well-spoken
                 of
                 ,
                 that
                 his
                 name
                 may
                 be
                 as
                 a
                 precious
                 oyntment
                 ,
                 leaving
                 a
                 perfume
                 behind
                 it
                 ,
                 that
                 men
                 may
                 rise
                 up
                 at
                 the
                 mention
                 of
                 it
                 and
                 call
                 him
                 blessed
                 .
                 Nor
                 can
                 any
                 man
                 despise
                 honour
                 ,
                 but
                 he
                 that
                 doth
                 either
                 despair
                 of
                 it
                 ,
                 or
                 resolve
                 against
                 doing
                 any
                 thing
                 that
                 may
                 deserve
                 it
                 .
              
               
                 Now
                 honour
                 is
                 properly
                 the
                 esteem
                 and
                 good
                 opinion
                 which
                 men
                 have
                 concerning
                 the
                 person
                 or
                 the
                 actions
                 of
                 another
                 ,
                 together
                 with
                 such
                 external
                 expressions
                 of
                 respect
                 as
                 are
                 suitable
                 thereunto
                 .
              
               
                 And
                 I
                 shall
                 make
                 it
                 appear
                 ,
                 that
                 this
                 kind
                 of
                 happiness
                 doth
                 depend
                 upon
                 Religion
                 both
                 
                   
                     Morally
                     ,
                  
                   
                     Naturally
                     .
                  
                
              
               
                 1.
                 
                 Morally
                 .
                 Nothing
                 being
                 more
                 generally
                 agreed
                 upon
                 amongst
                 all
                 the
                 Philosophers
                 ,
                 than
                 that
                 honour
                 is
                 the
                 peculiar
                 reward
                 of
                 virtue
                 ,
                 and
                 doth
                 not
                 properly
                 
                 belong
                 to
                 any
                 thing
                 else
                 .
                 And
                 that
                 shame
                 is
                 the
                 proper
                 reward
                 of
                 vice
                 ,
                 nor
                 can
                 it
                 belong
                 to
                 any
                 thing
                 else
                 .
              
               
                 The
                 Scripture
                 is
                 very
                 copious
                 in
                 expressions
                 to
                 this
                 purpose
                 .
                 Such
                 as
                 are
                 religious
                 ,
                 are
                 styled
                 the
                 
                   excellent
                   of
                   the
                   earth
                   ,
                   Psal.
                
                 16.
                 3.
                 and
                 said
                 to
                 be
                 
                   more
                   excellent
                   than
                   their
                   neighbours
                   .
                   Prov.
                
                 17.
                 27.
                 
                 They
                 
                 are
                 
                   Gods
                   peculiar
                   treasure
                
                 ,
                 the
                 
                   dearly
                   beloved
                   of
                   his
                   soul.
                   He
                   sets
                   apart
                   the
                   man
                   that
                   is
                   godly
                   for
                   himself
                   .
                
                 Though
                 such
                 persons
                 may
                 be
                 but
                 low
                 in
                 their
                 outward
                 condition
                 ;
                 being
                 put
                 to
                 
                   wander
                   up
                   and
                   down
                   in
                   sheepskins
                   and
                   goatskins
                   ,
                   being
                   destitute
                   ,
                   afflicted
                   ,
                   tormented
                   ,
                
                 seeking
                 for
                 refuge
                 
                   in
                   desarts
                   and
                   mountains
                   ,
                   in
                   dens
                   and
                   caves
                   of
                   the
                   earth
                
                 ;
                 yet
                 are
                 they
                 ,
                 upon
                 the
                 account
                 of
                 Religion
                 ,
                 of
                 such
                 an
                 excellent
                 value
                 ,
                 that
                 in
                 the
                 judgment
                 of
                 the
                 
                   Holy
                   Ghost
                   ,
                   the
                   world
                   is
                   not
                   worthy
                   of
                   them
                   ,
                   Heb.
                
                 11.
                 37
                 ,
                 38.
                 
              
               
                 The
                 Wise-man
                 speaking
                 of
                 Rellgion
                 ,
                 saith
                 ,
                 that
                 
                   it
                   shall
                   be
                   an
                   ornament
                   of
                   grace
                
                 
                 
                   to
                   thy
                   head
                   ,
                   and
                   as
                   a
                   chain
                   about
                   thy
                   neck
                   .
                   Exalt
                   her
                   ,
                   and
                   she
                   shall
                   promote
                   thee
                   ,
                   and
                   bring
                   thee
                   to
                   honour
                   .
                   She
                   shall
                   give
                   to
                   thy
                   head
                   an
                   ornament
                   of
                   grace
                   ,
                   and
                   a
                   Crown
                   of
                   glory
                   .
                
                 God
                 hath
                 engaged
                 himself
                 by
                 promise
                 to
                 those
                 people
                 that
                 are
                 religious
                 ,
                 that
                 
                   he
                   will
                   set
                   them
                   above
                   other
                   nations
                   ;
                   
                   
                   they
                   shall
                   be
                   made
                   the
                   head
                   and
                   not
                   the
                   tail
                   .
                   He
                   will
                   honour
                   those
                   that
                   honour
                
                 
                 him
                 .
                 And
                 certainly
                 ,
                 he
                 who
                 is
                 the
                 King
                 of
                 Kings
                 ,
                 must
                 needs
                 be
                 the
                 fountain
                 of
                 honour
                 ,
                 and
                 be
                 able
                 to
                 dispose
                 of
                 it
                 as
                 he
                 pleases
                 .
              
               
                 And
                 on
                 the
                 other
                 side
                 ,
                 Shame
                 is
                 in
                 Scripture
                 said
                 to
                 be
                 the
                 proper
                 reward
                 and
                 consequent
                 of
                 sin
                 ,
                 especially
                 in
                 the
                 Writings
                 of
                 David
                 and
                 Solomon
                 .
                 Religion
                 is
                 styled
                 by
                 the
                 name
                 of
                 wisdom
                 ,
                 and
                 Sin
                 by
                 the
                 name
                 of
                 folly
                 .
                 And
                 the
                 Wise-man
                 having
                 said
                 ,
                 Prov.
                 3.
                 35
                 ,
                 that
                 
                   the
                   wise
                   shall
                   inherit
                   glory
                
                 ,
                 't
                 is
                 added
                 ,
                 
                   but
                   shame
                   shall
                   be
                   the
                   promotion
                   of
                   fools
                   :
                
                 It
                 shall
                 be
                 
                   their
                   promotion
                
                 ;
                 the
                 utmost
                 that
                 such
                 persons
                 shall
                 ever
                 attain
                 to
                 ,
                 will
                 be
                 but
                 disgrace
                 ;
                 when
                 they
                 are
                 exalted
                 and
                 lifted
                 up
                 ,
                 it
                 shall
                 prove
                 to
                 their
                 disparagement
                 ,
                 to
                 make
                 their
                 shame
                 more
                 conspicuous
                 .
                 And
                 Prov.
                 13.
                 5.
                 
                 't
                 is
                 said
                 ,
                 
                   A
                   wicked
                   man
                   is
                   loathsome
                   ,
                   and
                   cometh
                   to
                   shame
                   .
                
                 The
                 word
                 translated
                 loathsome
                 ,
                 properly
                 denotes
                 such
                 kind
                 of
                 persons
                 to
                 be
                 as
                 nauseous
                 and
                 offensive
                 to
                 the
                 judgments
                 of
                 others
                 ,
                 as
                 the
                 most
                 loathsome
                 unsavoury
                 things
                 are
                 to
                 their
                 tasts
                 or
                 smells
                 .
                 They
                 are
                 styled
                 by
                 the
                 name
                 of
                 Wolves
                 and
                 Bears
                 ,
                 Swine
                 ,
                 Dogs
                 ,
                 and
                 Vipers
                 ,
                 things
                 both
                 hurtful
                 and
                 hateful
                 .
              
               
                 Men
                 that
                 are
                 truly
                 virtuous
                 ,
                 have
                 a
                 reverence
                 
                 paid
                 them
                 by
                 all
                 that
                 know
                 them
                 .
                 And
                 on
                 the
                 other
                 side
                 ,
                 vicious
                 men
                 are
                 despised
                 .
                 Not
                 but
                 that
                 wicked
                 persons
                 may
                 be
                 inwardly
                 honoured
                 ,
                 by
                 such
                 as
                 do
                 not
                 know
                 them
                 to
                 be
                 wicked
                 ;
                 and
                 on
                 the
                 other
                 side
                 ,
                 those
                 that
                 are
                 good
                 ,
                 may
                 by
                 others
                 be
                 esteemed
                 and
                 used
                 ,
                 as
                 being
                 the
                 rubbish
                 and
                 off-scouring
                 of
                 all
                 things
                 .
                 But
                 this
                 is
                 to
                 be
                 ascribed
                 chiefly
                 to
                 their
                 mistake
                 and
                 ignorance
                 of
                 them
                 ,
                 whilst
                 they
                 look
                 upon
                 such
                 persons
                 as
                 being
                 the
                 most
                 dangerous
                 pernicious
                 persons
                 .
                 But
                 the
                 generality
                 of
                 mankind
                 have
                 heretofore
                 ,
                 and
                 still
                 do
                 pay
                 a
                 reverence
                 to
                 any
                 person
                 whom
                 they
                 believe
                 to
                 be
                 innocent
                 and
                 virtuous
                 .
              
               
                 2.
                 
                 Religion
                 is
                 the
                 natural
                 cause
                 of
                 Honour
                 and
                 Reputation
                 ,
                 so
                 far
                 as
                 such
                 things
                 are
                 capable
                 of
                 any
                 physical
                 efficacy
                 .
                 This
                 I
                 shall
                 endeavour
                 to
                 prove
                 ,
                 both
                 from
                 Reason
                 and
                 Experience
                 .
              
               
                 I.
                 By
                 Reason
                 .
                 For
                 the
                 better
                 understanding
                 of
                 this
                 ,
                 we
                 are
                 to
                 take
                 notice
                 ,
                 that
                 Honour
                 may
                 be
                 considered
                 under
                 a
                 twofold
                 notion
                 .
              
               
                 1.
                 
                 According
                 to
                 the
                 desert
                 and
                 foundation
                 of
                 it
                 ,
                 in
                 the
                 person
                 honoured
                 .
              
               
                 2.
                 
                 According
                 to
                 the
                 acknowledgment
                 or
                 attribution
                 of
                 it
                 ,
                 in
                 the
                 person
                 honouring
                 .
              
               
               
                 Now
                 Religion
                 doth
                 by
                 a
                 natural
                 causality
                 influence
                 both
                 these
                 .
              
               
                 1.
                 
                 According
                 to
                 the
                 foundation
                 of
                 it
                 ,
                 in
                 the
                 person
                 honoured
                 ,
                 which
                 is
                 true
                 virtue
                 and
                 merit
                 .
                 I
                 have
                 shewed
                 before
                 ,
                 that
                 the
                 Essence
                 of
                 man
                 may
                 be
                 said
                 to
                 consist
                 in
                 being
                 religious
                 ,
                 and
                 consequently
                 this
                 must
                 be
                 the
                 rule
                 and
                 measure
                 of
                 a
                 mans
                 real
                 worth
                 ;
                 it
                 must
                 be
                 our
                 excelling
                 in
                 that
                 which
                 makes
                 us
                 men
                 ,
                 that
                 must
                 make
                 us
                 better
                 men
                 than
                 others
                 .
                 All
                 other
                 things
                 have
                 some
                 kind
                 of
                 standard
                 ,
                 by
                 which
                 the
                 natural
                 goodness
                 of
                 them
                 is
                 to
                 be
                 measured
                 ;
                 so
                 is
                 it
                 with
                 men
                 likewise
                 .
                 And
                 this
                 is
                 usually
                 from
                 their
                 suitableness
                 to
                 that
                 chief
                 end
                 they
                 are
                 designed
                 for
                 .
                 
                   Quae
                   conditio
                   rerum
                   ,
                   eadem
                   &
                   hominum
                   est
                   ;
                   navis
                   bona
                   dicitur
                   ,
                   non
                   quae
                   pretiosis
                   coloribus
                   picta
                   est
                   ,
                
                 &c.
                 (
                 saith
                 Seneca
                 )
                 
                   We
                   do
                   not
                   therefore
                   esteem
                   a
                   
                   Ship
                   to
                   be
                   good
                   ,
                   because
                   it
                   is
                   curiously
                   painted
                   and
                   gilded
                   ,
                   or
                   carved
                   and
                   inlay'd
                   but
                   because
                   't
                   is
                   fitted
                   for
                   all
                   the
                   purposes
                   of
                   Navigation
                   ,
                   which
                   is
                   the
                   proper
                   end
                   of
                   a
                   Ship.
                   
                
                 Nor
                 do
                 we
                 therefore
                 count
                 a
                 Sword
                 to
                 be
                 good
                 ,
                 because
                 it
                 hath
                 a
                 rich
                 Hilt
                 and
                 an
                 embroidered
                 Scabbard
                 but
                 because
                 it
                 is
                 sit
                 for
                 the
                 proper
                 use
                 of
                 a
                 Sword
                 ,
                 which
                 is
                 to
                 cut
                 ,
                 
                   &c.
                   
                   In
                   homine
                   quoque
                   nihil
                   ad
                   rem
                   pertinet
                   ,
                   
                   quantum
                   aret
                   ,
                   quantum
                   foeneret
                   ,
                   a
                   quàm
                   multis
                   salutetur
                   ,
                   sed
                   quàm
                   bonus
                   sit
                   .
                
                 It
                 should
                 be
                 so
                 likewise
                 in
                 our
                 esteem
                 of
                 men
                 ,
                 who
                 are
                 not
                 so
                 much
                 to
                 be
                 valued
                 by
                 the
                 grandeur
                 of
                 their
                 Estates
                 or
                 Titles
                 ,
                 as
                 by
                 their
                 inward
                 goodness
                 .
                 The
                 true
                 stamp
                 of
                 Nobility
                 is
                 upon
                 the
                 minds
                 of
                 men
                 ,
                 and
                 doth
                 consist
                 in
                 such
                 virtuous
                 habits
                 ,
                 as
                 will
                 enable
                 a
                 man
                 for
                 worthy
                 designs
                 and
                 actions
                 ;
                 when
                 the
                 image
                 of
                 God
                 ,
                 who
                 is
                 the
                 rule
                 of
                 excellency
                 and
                 the
                 fountain
                 of
                 honour
                 ,
                 is
                 in
                 any
                 measure
                 restored
                 upon
                 it
                 .
              
               
                 Every
                 man
                 is
                 endowed
                 with
                 a
                 natural
                 principle
                 ,
                 inclining
                 him
                 to
                 a
                 state
                 of
                 happiness
                 ,
                 and
                 hath
                 in
                 some
                 measure
                 both
                 an
                 ability
                 to
                 judg
                 of
                 ,
                 and
                 a
                 freedom
                 and
                 liberty
                 for
                 applying
                 himself
                 unto
                 ,
                 those
                 duties
                 which
                 are
                 the
                 proper
                 means
                 for
                 the
                 promoting
                 of
                 this
                 end
                 :
                 Nor
                 is
                 he
                 upon
                 any
                 other
                 account
                 to
                 be
                 justly
                 praised
                 or
                 blamed
                 ,
                 but
                 according
                 to
                 the
                 right
                 or
                 wrong
                 use
                 of
                 this
                 natural
                 liberty
                 .
                 And
                 therefore
                 as
                 such
                 a
                 man
                 doth
                 find
                 either
                 in
                 himself
                 or
                 others
                 ,
                 a
                 constant
                 and
                 firm
                 resolution
                 to
                 make
                 a
                 right
                 use
                 of
                 this
                 ,
                 so
                 should
                 he
                 proportion
                 his
                 esteem
                 accordingly
                 ,
                 preferring
                 this
                 inward
                 greatness
                 ,
                 this
                 rectitude
                 of
                 mind
                 ,
                 whereby
                 a
                 man
                 is
                 resolved
                 in
                 every
                 condition
                 ,
                 to
                 do
                 that
                 
                 which
                 shall
                 appear
                 to
                 be
                 his
                 duty
                 ,
                 before
                 any
                 kind
                 of
                 external
                 greatness
                 whatsoever
                 .
              
               
                 There
                 is
                 a
                 respect
                 and
                 honour
                 due
                 to
                 all
                 kind
                 of
                 virtues
                 whatsoever
                 ,
                 as
                 rendering
                 men
                 amiable
                 and
                 lovely
                 .
                 But
                 amongst
                 the
                 rest
                 ,
                 there
                 are
                 two
                 ,
                 which
                 are
                 by
                 general
                 consent
                 esteemed
                 venerable
                 ,
                 and
                 such
                 as
                 do
                 greatly
                 advance
                 the
                 reputation
                 of
                 those
                 who
                 are
                 endowed
                 with
                 them
                 ;
                 namely
                 ,
                 
                   
                     Wisdom
                     ,
                  
                   
                     Courage
                     .
                  
                
              
               
                 Because
                 they
                 have
                 a
                 more
                 intrinsick
                 rise
                 ,
                 and
                 do
                 less
                 depend
                 upon
                 external
                 advantages
                 ,
                 but
                 seem
                 rather
                 to
                 be
                 rooted
                 in
                 the
                 inward
                 frame
                 and
                 temper
                 of
                 our
                 minds
                 ;
                 and
                 withall
                 are
                 most
                 beneficial
                 both
                 to
                 our selves
                 and
                 others
                 :
                 The
                 former
                 signifying
                 a
                 man
                 to
                 have
                 those
                 inteltellectual
                 abilities
                 which
                 are
                 proper
                 to
                 his
                 kind
                 ,
                 whereby
                 the
                 humane
                 nature
                 is
                 to
                 be
                 distinguished
                 from
                 other
                 things
                 :
                 The
                 other
                 ,
                 because
                 it
                 argues
                 a
                 rectitude
                 in
                 the
                 will
                 ,
                 and
                 a
                 power
                 to
                 subdue
                 the
                 passion
                 of
                 fear
                 ,
                 which
                 is
                 most
                 natural
                 to
                 our
                 present
                 state
                 of
                 infirmity
                 ;
                 and
                 withall
                 doth
                 support
                 a
                 man
                 against
                 difficulties
                 ,
                 and
                 enable
                 
                 him
                 for
                 those
                 two
                 great
                 services
                 ,
                 of
                 doing
                 and
                 suffering
                 as
                 he
                 ought
                 .
                 And
                 for
                 this
                 reason
                 ,
                 the
                 vices
                 that
                 are
                 opposite
                 to
                 these
                 ,
                 are
                 amongst
                 all
                 others
                 counted
                 the
                 most
                 shameful
                 ;
                 there
                 being
                 no
                 greater
                 reproach
                 to
                 be
                 cast
                 upon
                 any
                 one
                 ,
                 than
                 to
                 be
                 esteemed
                 a
                 Fool
                 or
                 a
                 Coward
                 .
              
               
                 Now
                 a
                 man
                 that
                 is
                 irreligious
                 cannot
                 justly
                 pretend
                 to
                 either
                 of
                 these
                 virtues
                 .
              
               
                 1.
                 
                 For
                 Wisdom
                 .
                 This
                 is
                 so
                 essential
                 to
                 Religion
                 ,
                 that
                 in
                 the
                 Scripture-phrase
                 they
                 both
                 go
                 under
                 the
                 same
                 name
                 .
                 And
                 there
                 is
                 very
                 good
                 reason
                 ,
                 why
                 it
                 should
                 be
                 so
                 ;
                 because
                 there
                 is
                 such
                 an
                 intimate
                 agreement
                 between
                 the
                 natures
                 of
                 them
                 .
                 The
                 Philosopher
                 doth
                 define
                 Wisdom
                 to
                 consist
                 in
                 an
                 ability
                 and
                 inclination
                 ,
                 to
                 make
                 choice
                 of
                 right
                 means
                 in
                 the
                 prosecution
                 of
                 our
                 true
                 end
                 .
                 And
                 nothing
                 can
                 enable
                 a
                 man
                 for
                 this
                 but
                 Religion
                 ,
                 both
                 as
                 to
                 the
                 subordinate
                 end
                 of
                 temporal
                 happiness
                 in
                 this
                 world
                 ,
                 and
                 chiefly
                 with
                 respect
                 to
                 that
                 great
                 and
                 supreme
                 end
                 of
                 eternal
                 happiness
                 in
                 the
                 world
                 to
                 come
                 .
              
               
                 2.
                 
                 And
                 then
                 for
                 Courage
                 .
                 'T
                 is
                 not
                 possible
                 for
                 a
                 man
                 to
                 be
                 truly
                 valiant
                 ,
                 unless
                 he
                 be
                 withall
                 truly
                 religious
                 :
                 He
                 may
                 be
                 bold
                 and
                 daring
                 ,
                 and
                 able
                 in
                 a
                 fearless
                 manner
                 to
                 rush
                 upon
                 any
                 danger
                 ;
                 but
                 then
                 he
                 must
                 stifle
                 his
                 reason
                 from
                 considering
                 
                 what
                 the
                 consequences
                 of
                 things
                 may
                 be
                 ,
                 what
                 shall
                 become
                 of
                 him
                 hereafter
                 ,
                 if
                 he
                 should
                 miscarry
                 :
                 There
                 being
                 no
                 man
                 whatsoever
                 so
                 totally
                 free
                 from
                 the
                 apprehensions
                 of
                 a
                 future
                 state
                 ,
                 but
                 that
                 when
                 he
                 is
                 serious
                 and
                 considerate
                 ,
                 he
                 must
                 be
                 startled
                 with
                 doubts
                 and
                 fears
                 concerning
                 it
                 :
                 So
                 that
                 there
                 cannot
                 be
                 any
                 rational
                 ,
                 sedate
                 ,
                 deliberate
                 courage
                 ,
                 but
                 only
                 in
                 such
                 as
                 have
                 good
                 hopes
                 of
                 a
                 better
                 estate
                 in
                 the
                 other
                 world
                 ;
                 And
                 't
                 is
                 Religion
                 only
                 that
                 can
                 enable
                 a
                 man
                 for
                 this
                 .
              
               
                 2.
                 
                 Honour
                 considered
                 ,
                 according
                 to
                 the
                 acknowledgment
                 or
                 attribution
                 of
                 it
                 in
                 the
                 persons
                 Honouring
                 ;
                 which
                 is
                 the
                 external
                 form
                 ,
                 or
                 as
                 the
                 body
                 of
                 honour
                 ,
                 being
                 much
                 in
                 the
                 power
                 of
                 others
                 .
                 And
                 this
                 may
                 be
                 distinguished
                 into
                 these
                 two
                 kinds
                 ,
                 
                   
                     Inward
                     ,
                  
                   
                     Outward
                     .
                  
                
              
               
                 1.
                 
                 Inward
                 ,
                 Honouring
                 is
                 properly
                 an
                 act
                 of
                 the
                 understanding
                 ,
                 in
                 passing
                 judgment
                 upon
                 the
                 nature
                 of
                 things
                 :
                 When
                 we
                 do
                 in
                 our
                 minds
                 ,
                 own
                 and
                 acknowledg
                 the
                 real
                 worth
                 or
                 virtue
                 of
                 a
                 thing
                 or
                 person
                 .
                 And
                 every
                 one
                 who
                 
                 will
                 act
                 rationally
                 ,
                 not
                 miscalling
                 good
                 evil
                 ,
                 and
                 evil
                 good
                 ,
                 must
                 proportion
                 his
                 esteem
                 of
                 things
                 ,
                 according
                 to
                 the
                 real
                 value
                 of
                 them
                 .
                 Nor
                 is
                 it
                 in
                 any
                 mans
                 power
                 ,
                 so
                 far
                 to
                 offer
                 violence
                 to
                 his
                 own
                 faculties
                 ,
                 as
                 to
                 believe
                 any
                 thing
                 against
                 evidence
                 ;
                 to
                 esteem
                 that
                 man
                 to
                 be
                 either
                 worthy
                 or
                 unworthy
                 ,
                 whom
                 he
                 knows
                 to
                 be
                 otherwise
                 .
                 He
                 may
                 call
                 him
                 and
                 use
                 him
                 as
                 he
                 pleases
                 ,
                 and
                 he
                 may
                 be
                 willing
                 to
                 entertain
                 prejudices
                 ,
                 either
                 for
                 or
                 against
                 him
                 ;
                 And
                 in
                 this
                 sense
                 ,
                 
                   Honor
                   est
                   in
                   honorante
                
                 :
                 But
                 he
                 cannot
                 inwardly
                 think
                 or
                 believe
                 otherwise
                 than
                 according
                 to
                 his
                 evidence
                 .
                 For
                 men
                 of
                 no
                 real
                 worth
                 to
                 expect
                 this
                 inward
                 honour
                 from
                 others
                 ,
                 as
                 it
                 is
                 very
                 
                   unequal
                   ,
                   requiring
                   brick
                   without
                   straw
                
                 ;
                 and
                 very
                 unlawful
                 ,
                 It
                 being
                 as
                 well
                 a
                 mans
                 duty
                 
                   to
                   contemn
                   a
                   vile
                   person
                   ,
                   as
                   to
                   honour
                   those
                   that
                   fear
                   the
                   Lord
                
                 ;
                 so
                 neither
                 is
                 it
                 possible
                 ,
                 because
                 men
                 must
                 necessarily
                 judge
                 according
                 to
                 the
                 most
                 prevailing
                 evidence
                 ;
                 nor
                 can
                 they
                 esteem
                 such
                 a
                 one
                 to
                 be
                 worthy
                 whom
                 they
                 know
                 to
                 be
                 otherwise
                 ,
                 any
                 more
                 than
                 they
                 can
                 believe
                 that
                 to
                 be
                 white
                 and
                 streight
                 which
                 they
                 see
                 to
                 be
                 black
                 and
                 crooked
                 .
              
               
               
                 There
                 are
                 indeed
                 some
                 other
                 things
                 that
                 do
                 commonly
                 go
                 under
                 this
                 name
                 ,
                 as
                 the
                 several
                 degrees
                 of
                 Nobility
                 ,
                 Titles
                 ,
                 and
                 Places
                 of
                 dignity
                 ,
                 which
                 are
                 usually
                 called
                 by
                 this
                 name
                 of
                 honour
                 ;
                 but
                 these
                 things
                 (
                 as
                 they
                 are
                 abstracted
                 from
                 Magistracy
                 )
                 being
                 wholly
                 extrinsecal
                 ,
                 have
                 no
                 more
                 due
                 to
                 them
                 ,
                 but
                 a
                 mere
                 external
                 respect
                 :
                 They
                 may
                 challenge
                 from
                 us
                 that
                 we
                 should
                 give
                 them
                 their
                 due
                 Titles
                 ,
                 and
                 demean
                 our selves
                 towards
                 them
                 with
                 that
                 observance
                 and
                 ceremony
                 which
                 becomes
                 their
                 quality
                 :
                 But
                 then
                 as
                 for
                 that
                 inward
                 esteem
                 and
                 valuation
                 of
                 our
                 minds
                 belonging
                 to
                 good
                 men
                 ;
                 such
                 persons
                 can
                 challenge
                 no
                 greater
                 share
                 of
                 this
                 ,
                 than
                 according
                 as
                 their
                 real
                 merit
                 and
                 virtue
                 shall
                 require
                 .
                 The
                 Royal
                 stamp
                 upon
                 any
                 kind
                 of
                 Metal
                 may
                 be
                 sufficient
                 to
                 give
                 it
                 an
                 extrinsick
                 value
                 ,
                 and
                 to
                 determine
                 the
                 rate
                 at
                 which
                 it
                 is
                 to
                 pass
                 amongst
                 Coyns
                 ;
                 but
                 it
                 cannot
                 give
                 an
                 intrinsick
                 value
                 ,
                 or
                 make
                 that
                 which
                 is
                 but
                 Brass
                 to
                 be
                 Gold.
                 
              
               
                 'T
                 is
                 true
                 indeed
                 there
                 are
                 some
                 Callings
                 and
                 particular
                 Relations
                 of
                 men
                 ,
                 to
                 which
                 an
                 inward
                 veneration
                 is
                 due
                 ,
                 though
                 the
                 persons
                 themselves
                 should
                 not
                 be
                 virtuous
                 ;
                 namely
                 Magistrates
                 ,
                 and
                 Ministers
                 ,
                 and
                 Parents
                 ,
                 and
                 Benefactors
                 ;
                 
                 who
                 having
                 somewhat
                 of
                 a
                 Divine
                 stamp
                 and
                 impress
                 ,
                 may
                 therefore
                 challenge
                 from
                 us
                 ,
                 that
                 we
                 should
                 demean
                 our selves
                 towards
                 them
                 ,
                 both
                 with
                 such
                 an
                 outward
                 respect
                 as
                 becomes
                 their
                 places
                 ,
                 and
                 with
                 such
                 an
                 inward
                 respect
                 too
                 ,
                 as
                 may
                 be
                 suitable
                 to
                 that
                 image
                 which
                 they
                 bear
                 ;
                 to
                 our
                 dependance
                 upon
                 them
                 ,
                 and
                 obligations
                 to
                 them
                 .
                 But
                 then
                 we
                 cannot
                 be
                 obliged
                 to
                 think
                 such
                 persons
                 good
                 men
                 ,
                 unless
                 we
                 have
                 some
                 evidence
                 to
                 believe
                 them
                 to
                 be
                 so
                 ,
                 or
                 at
                 least
                 ,
                 not
                 to
                 be
                 otherwise
                 ;
                 so
                 that
                 they
                 are
                 beholding
                 to
                 something
                 extrinsecal
                 to
                 their
                 persons
                 ,
                 namely
                 to
                 their
                 Callings
                 and
                 Relations
                 ,
                 for
                 that
                 honour
                 which
                 is
                 paid
                 to
                 them
                 .
              
               
                 2.
                 
                 Outward
                 Honouring
                 is
                 ,
                 when
                 men
                 do
                 by
                 their
                 words
                 or
                 actions
                 testify
                 that
                 esteem
                 and
                 respect
                 which
                 they
                 have
                 for
                 the
                 worth
                 of
                 others
                 .
                 And
                 this
                 indeed
                 may
                 be
                 truely
                 said
                 to
                 be
                 in
                 the
                 power
                 of
                 others
                 ,
                 because
                 men
                 have
                 a
                 greater
                 command
                 over
                 their
                 words
                 and
                 actions
                 ,
                 than
                 they
                 have
                 over
                 their
                 belief
                 .
                 Now
                 all
                 men
                 that
                 are
                 truely
                 virtuous
                 and
                 religious
                 ,
                 will
                 be
                 ready
                 to
                 give
                 unto
                 every
                 one
                 his
                 due
                 honour
                 ;
                 and
                 such
                 are
                 the
                 best
                 judges
                 of
                 it
                 .
                 Upon
                 which
                 account
                 Tully
                 defines
                 true
                 honour
                 to
                 be
                 
                   consentiens
                   
                   
                   laus
                   bonorum
                
                 ,
                 the
                 concurrent
                 approbation
                 of
                 good
                 men
                 ;
                 such
                 only
                 being
                 fit
                 to
                 give
                 true
                 praise
                 ,
                 who
                 are
                 themselves
                 praise-worthy
                 .
              
               
                 As
                 for
                 vitious
                 and
                 irreligious
                 persons
                 ,
                 't
                 is
                 not
                 to
                 be
                 expected
                 that
                 they
                 should
                 be
                 forward
                 to
                 commend
                 that
                 which
                 is
                 opposite
                 to
                 them
                 .
                 But
                 then
                 't
                 is
                 to
                 be
                 considered
                 ,
                 that
                 these
                 are
                 no
                 competent
                 judges
                 of
                 such
                 matters
                 :
                 And
                 for
                 a
                 man
                 to
                 resent
                 deeply
                 the
                 contempt
                 of
                 unworthy
                 persons
                 ,
                 were
                 overmuch
                 to
                 honour
                 them
                 ,
                 as
                 if
                 their
                 esteem
                 could
                 add
                 any
                 thing
                 to
                 his
                 reputation
                 .
              
               
                 And
                 yet
                 ,
                 even
                 these
                 persons
                 cannot
                 avoid
                 having
                 an
                 inward
                 veneration
                 for
                 goodness
                 and
                 religion
                 ,
                 which
                 is
                 the
                 reason
                 why
                 they
                 are
                 so
                 forward
                 to
                 dissemble
                 it
                 ,
                 to
                 disguise
                 themselves
                 under
                 the
                 shew
                 of
                 it
                 .
                 Men
                 do
                 not
                 use
                 to
                 counterfeit
                 common
                 stones
                 and
                 metals
                 ,
                 but
                 such
                 as
                 are
                 precious
                 ,
                 Jewels
                 and
                 Gold
                 ;
                 Nor
                 would
                 any
                 one
                 take
                 the
                 pains
                 to
                 counterfeit
                 being
                 Religious
                 ,
                 if
                 he
                 did
                 not
                 think
                 it
                 a
                 matter
                 of
                 some
                 value
                 ,
                 and
                 a
                 means
                 to
                 procure
                 esteem
                 from
                 others
                 .
                 And
                 when
                 such
                 men
                 do
                 revile
                 and
                 persecute
                 any
                 one
                 for
                 being
                 religious
                 ,
                 yet
                 is
                 there
                 such
                 a
                 natural
                 veneration
                 belonging
                 to
                 the
                 thing
                 it self
                 ,
                 as
                 makes
                 them
                 
                 to
                 disguise
                 it
                 under
                 the
                 name
                 of
                 Hypocrisy
                 ,
                 Heresy
                 ,
                 Superstition
                 ,
                 &c.
                 whereby
                 they
                 may
                 justify
                 themselves
                 in
                 their
                 opposing
                 of
                 it
                 .
              
               
                 II.
                 But
                 this
                 is
                 only
                 general
                 discourse
                 ,
                 and
                 in
                 the
                 notion
                 .
                 The
                 best
                 argument
                 to
                 this
                 purpose
                 would
                 be
                 from
                 Experience
                 ;
                 by
                 which
                 I
                 mean
                 that
                 practical
                 knowledg
                 ,
                 which
                 every
                 man
                 may
                 attain
                 by
                 his
                 own
                 observation
                 of
                 the
                 usual
                 course
                 of
                 things
                 in
                 the
                 world
                 .
                 And
                 by
                 this
                 it
                 will
                 appear
                 ,
                 that
                 no
                 kind
                 of
                 persons
                 have
                 been
                 more
                 highly
                 reverenced
                 in
                 the
                 hearts
                 and
                 consciences
                 of
                 others
                 ,
                 than
                 those
                 that
                 have
                 been
                 most
                 eminent
                 for
                 their
                 virtue
                 and
                 religion
                 ;
                 which
                 hath
                 been
                 always
                 true
                 ,
                 both
                 with
                 respect
                 to
                 publick
                 communities
                 ,
                 and
                 private
                 persons
                 .
              
               
                 1.
                 
                 For
                 Nations
                 .
                 If
                 we
                 consult
                 the
                 Histories
                 of
                 former
                 times
                 ,
                 we
                 shall
                 find
                 that
                 saying
                 of
                 Solomon
                 constantly
                 verifyed
                 ,
                 That
                 
                   Righteousness
                   doth
                   exalt
                   a
                   nation
                
                 ,
                 
                 
                   but
                   sin
                   doth
                   prove
                   a
                   reproach
                   to
                   it
                   .
                
                 And
                 more
                 especially
                 the
                 sin
                 of
                 Irreligiousness
                 and
                 Prophaneness
                 ;
                 As
                 this
                 doth
                 increase
                 in
                 any
                 nation
                 ,
                 so
                 must
                 the
                 honour
                 and
                 Reputation
                 of
                 that
                 nation
                 decrease
                 .
                 The
                 Roman
                 Empire
                 was
                 then
                 at
                 the
                 highest
                 ,
                 as
                 to
                 its
                 name
                 and
                 greatness
                 ,
                 
                 when
                 it
                 was
                 so
                 as
                 to
                 its
                 virtue
                 ;
                 when
                 they
                 were
                 most
                 punctual
                 in
                 observing
                 the
                 Rites
                 of
                 their
                 Religion
                 (
                 though
                 that
                 were
                 a
                 false
                 way
                 of
                 worship
                 )
                 most
                 Heroical
                 in
                 their
                 Justice
                 ,
                 courage
                 ,
                 fidelity
                 ,
                 gratitude
                 ;
                 then
                 it
                 was
                 that
                 they
                 deserved
                 to
                 govern
                 the
                 world
                 ,
                 and
                 to
                 be
                 had
                 in
                 greatest
                 honour
                 above
                 all
                 other
                 nations
                 .
                 And
                 not
                 only
                 Cicero
                 ,
                 and
                 Polybius
                 ,
                 two
                 Heathen
                 Writers
                 ,
                 who
                 ,
                 upon
                 that
                 account
                 ,
                 might
                 be
                 thought
                 more
                 partial
                 ;
                 But
                 St.
                 Austin
                 also
                 and
                 Lactantius
                 ,
                 two
                 of
                 the
                 Fathers
                 ,
                 do
                 ascribe
                 the
                 flourishing
                 of
                 that
                 Empire
                 ,
                 when
                 it
                 was
                 at
                 its
                 height
                 ,
                 to
                 the
                 Religion
                 and
                 Piety
                 and
                 virtue
                 of
                 those
                 times
                 ;
                 and
                 as
                 they
                 did
                 afterwards
                 degenerate
                 from
                 this
                 ,
                 so
                 did
                 they
                 decline
                 likewise
                 in
                 their
                 greatness
                 and
                 honour
                 .
              
               
                 2.
                 
                 Thus
                 also
                 hath
                 it
                 been
                 with
                 
                   particular
                   persons
                
                 ;
                 Amongst
                 the
                 Heathen
                 ,
                 what
                 Elogies
                 do
                 we
                 find
                 in
                 the
                 honour
                 of
                 
                   Socrates
                   ,
                   Aristides
                   ,
                   Cato
                   ,
                   Epictetus
                   ?
                
                 The
                 last
                 of
                 whom
                 ,
                 though
                 but
                 a
                 poor
                 slave
                 ,
                 had
                 yet
                 such
                 a
                 veneration
                 paid
                 to
                 his
                 memory
                 ,
                 that
                 his
                 earthen
                 lamp
                 by
                 which
                 he
                 was
                 wont
                 to
                 study
                 ,
                 was
                 ,
                 after
                 his
                 death
                 ,
                 sold
                 for
                 Three
                 thousand
                 Drachms
                 .
              
               
               
                 Nor
                 was
                 it
                 otherwise
                 amongst
                 the
                 Christians
                 ;
                 The
                 Apostles
                 were
                 but
                 poor
                 Fishermen
                 ,
                 illiterate
                 Mechanicks
                 ;
                 many
                 of
                 the
                 Martyrs
                 were
                 but
                 of
                 mean
                 condition
                 ,
                 much
                 opposed
                 and
                 persecuted
                 in
                 the
                 world
                 ;
                 and
                 yet
                 these
                 men
                 ,
                 during
                 the
                 time
                 of
                 their
                 lives
                 ,
                 were
                 highly
                 reverenced
                 amongst
                 those
                 that
                 knew
                 them
                 ;
                 and
                 since
                 their
                 deaths
                 ,
                 what
                 can
                 be
                 more
                 glorious
                 than
                 that
                 renown
                 which
                 they
                 have
                 amongst
                 men
                 ,
                 when
                 the
                 greatest
                 Kings
                 and
                 Princes
                 will
                 not
                 mention
                 their
                 names
                 without
                 reverence
                 ,
                 when
                 whole
                 Nations
                 are
                 willing
                 to
                 set
                 apart
                 ,
                 and
                 to
                 observe
                 solemn
                 days
                 and
                 Festivals
                 in
                 honour
                 of
                 their
                 memories
                 ?
              
               
                 And
                 as
                 it
                 hath
                 always
                 been
                 thus
                 formerly
                 ,
                 so
                 I
                 appeal
                 to
                 every
                 man's
                 breast
                 ,
                 whether
                 it
                 be
                 not
                 so
                 now
                 .
                 Let
                 them
                 but
                 examine
                 what
                 their
                 inclinations
                 are
                 towards
                 such
                 persons
                 whom
                 they
                 believe
                 to
                 be
                 truly
                 virtuous
                 ;
                 not
                 only
                 to
                 such
                 among
                 them
                 ,
                 as
                 are
                 their
                 particular
                 acquaintance
                 and
                 friends
                 ;
                 but
                 likewise
                 to
                 strangers
                 ,
                 nay
                 to
                 very
                 enemies
                 ,
                 whether
                 they
                 do
                 not
                 esteem
                 and
                 love
                 them
                 and
                 will-well
                 to
                 them
                 .
              
               
                 It
                 cannot
                 be
                 denyed
                 ,
                 but
                 that
                 there
                 are
                 too
                 many
                 in
                 the
                 world
                 ,
                 who
                 propose
                 to
                 themselves
                 such
                 ways
                 and
                 courses
                 for
                 
                 the
                 promoting
                 of
                 their
                 honour
                 and
                 reputation
                 ,
                 as
                 are
                 quite
                 opposite
                 to
                 that
                 which
                 I
                 have
                 now
                 been
                 discoursing
                 of
                 ;
                 namely
                 ,
                 prophaneness
                 and
                 contempt
                 of
                 Religion
                 ,
                 despising
                 that
                 which
                 other
                 men
                 stand
                 in
                 awe
                 of
                 ;
                 by
                 which
                 they
                 think
                 to
                 get
                 the
                 reputation
                 of
                 Wit
                 and
                 Courage
                 ;
                 of
                 Wit
                 ,
                 by
                 pretending
                 to
                 penetrate
                 more
                 deeply
                 into
                 the
                 nature
                 of
                 things
                 ,
                 and
                 to
                 understand
                 them
                 better
                 than
                 others
                 do
                 ;
                 not
                 to
                 be
                 so
                 easily
                 imposed
                 upon
                 ,
                 as
                 other
                 credulous
                 people
                 are
                 :
                 Of
                 Courage
                 ,
                 by
                 not
                 being
                 so
                 easily
                 scared
                 at
                 the
                 apprehension
                 of
                 danger
                 at
                 a
                 distance
                 .
              
               
                 But
                 the
                 plain
                 truth
                 is
                 ,
                 such
                 persons
                 do
                 hereby
                 prove
                 themselves
                 to
                 be
                 both
                 Fools
                 and
                 Cowards
                 .
              
               
                 Fools
                 ;
                 In
                 mistaking
                 their
                 great
                 interest
                 ,
                 in
                 making
                 choice
                 of
                 such
                 means
                 ,
                 as
                 can
                 never
                 promote
                 the
                 end
                 they
                 design
                 .
                 There
                 being
                 no
                 kind
                 of
                 men
                 that
                 are
                 more
                 exposed
                 (
                 whatsoever
                 they
                 themselves
                 may
                 think
                 of
                 it
                 )
                 than
                 those
                 that
                 seek
                 for
                 credit
                 by
                 despising
                 of
                 Religion
                 .
                 Fools
                 ,
                 in
                 venturing
                 their
                 
                   future
                   estates
                
                 and
                 their
                 souls
                 upon
                 such
                 hazards
                 ,
                 as
                 all
                 mankind
                 would
                 cry-out-upon
                 ,
                 for
                 the
                 most
                 palpable
                 folly
                 and
                 madness
                 ,
                 if
                 they
                 should
                 do
                 the
                 like
                 towards
                 their
                 
                   Temporal
                   estates
                
                 ,
                 or
                 their
                 Bodies
                 .
              
               
               
                 Cowards
                 ;
                 In
                 being
                 more
                 afraid
                 of
                 little
                 dangers
                 ,
                 because
                 they
                 are
                 present
                 ,
                 than
                 of
                 greater
                 ,
                 because
                 they
                 are
                 future
                 ,
                 and
                 at
                 a
                 distance
                 .
                 As
                 that
                 Souldier
                 ,
                 who
                 doth
                 more
                 dread
                 the
                 present
                 danger
                 of
                 fighting
                 ,
                 when
                 he
                 is
                 obliged
                 to
                 it
                 ,
                 than
                 the
                 future
                 danger
                 of
                 suffering
                 by
                 Martial
                 law
                 for
                 running
                 away
                 ,
                 may
                 justly
                 be
                 esteemed
                 a
                 notorious
                 coward
                 ;
                 so
                 may
                 that
                 man
                 ,
                 who
                 is
                 more
                 afraid
                 of
                 a
                 present
                 inconvenience
                 ,
                 by
                 incurring
                 the
                 prejudice
                 and
                 displeasure
                 of
                 his
                 loose
                 companions
                 ,
                 to
                 whom
                 he
                 would
                 be
                 acceptable
                 ,
                 than
                 of
                 a
                 future
                 mischief
                 from
                 the
                 judgment
                 of
                 God.
                 No
                 man
                 will
                 esteem
                 another
                 to
                 be
                 truely
                 valiant
                 ,
                 because
                 he
                 is
                 not
                 afraid
                 to
                 do
                 such
                 vile
                 unworthy
                 things
                 as
                 will
                 expose
                 him
                 to
                 the
                 displeasure
                 and
                 punishment
                 of
                 the
                 Civil
                 Magistrate
                 ;
                 much
                 less
                 should
                 he
                 be
                 so
                 accounted
                 ,
                 for
                 daring
                 to
                 do
                 such
                 things
                 ,
                 as
                 will
                 in
                 the
                 issue
                 expose
                 him
                 to
                 the
                 Divine
                 vengeance
                 .
              
            
             
               
               
                 CHAP.
                 VII
                 .
              
               
                 
                   
                     How
                     Religion
                     conduceth
                     to
                     the
                     happiness
                     of
                     the
                  
                   Inward
                   man
                   ,
                   
                     as
                     it
                     tends
                     to
                     the
                  
                   regulating
                   of
                   our
                   faculties
                   ,
                   
                     and
                     to
                  
                   the
                   peace
                   and
                   tranquillity
                   of
                   our
                   minds
                   .
                
              
               
                 AS
                 for
                 the
                 Internal
                 well-fare
                 of
                 our
                 minds
                 ,
                 this
                 (
                 as
                 I
                 observed
                 before
                 )
                 doth
                 depend
                 upon
                 these
                 two
                 things
                 .
              
               
                 1.
                 
                 The
                 perfecting
                 and
                 regulating
                 of
                 our
                 faculties
                 ,
                 inabling
                 them
                 for
                 their
                 proper
                 functions
                 ,
                 and
                 the
                 keeping
                 of
                 them
                 in
                 due
                 subordination
                 to
                 one
                 another
                 .
              
               
                 2.
                 
                 In
                 the
                 peace
                 ,
                 quiet
                 ,
                 contentment
                 consequent
                 thereupon
                 .
              
               
                 And
                 both
                 these
                 do
                 likewise
                 depend
                 upon
                 Religion
                 .
              
               
                 1.
                 
                 For
                 the
                 perfecting
                 and
                 regulating
                 of
                 our
                 faculties
                 ,
                 and
                 inabling
                 them
                 for
                 their
                 proper
                 functions
                 .
                 These
                 things
                 do
                 depend
                 upon
                 Religion
                 ,
                 both
                 
                   
                     Morally
                     ,
                  
                   
                     Naturally
                     .
                  
                
              
               
               
                 1.
                 
                 Morally
                 ;
                 as
                 these
                 things
                 are
                 blessings
                 and
                 priviledges
                 ,
                 so
                 do
                 they
                 belong
                 to
                 Religion
                 as
                 the
                 proper
                 reward
                 of
                 it
                 .
                 Those
                 men
                 only
                 being
                 fit
                 to
                 have
                 free
                 and
                 large
                 minds
                 ,
                 and
                 refined
                 faculties
                 ,
                 who
                 are
                 willing
                 to
                 improve
                 them
                 to
                 the
                 best
                 use
                 and
                 advantage
                 .
                 To
                 this
                 purpose
                 there
                 are
                 several
                 expressions
                 in
                 
                   Scripture
                   :
                   A
                   good
                   understanding
                   have
                   all
                   they
                   that
                   do
                   his
                   commandments
                   .
                   Thou
                   through
                   thy
                   commandments
                   hast
                   made
                   me
                   wiser
                   than
                   mine
                   enemies
                   .
                   He
                   that
                   doth
                   the
                   will
                   of
                   God
                   shall
                   know
                   it
                   .
                
              
               
                 2.
                 
                 Naturally
                 ,
                 as
                 these
                 things
                 are
                 duties
                 ,
                 so
                 are
                 they
                 the
                 proper
                 effects
                 of
                 virtue
                 .
              
               
                 The
                 generality
                 of
                 the
                 Heathen
                 Philosophers
                 have
                 agreed
                 in
                 this
                 ,
                 that
                 sin
                 is
                 the
                 natural
                 cause
                 of
                 debasing
                 the
                 soul
                 ,
                 immersing
                 it
                 into
                 a
                 state
                 of
                 sensuality
                 and
                 darkness
                 ,
                 deriving
                 such
                 an
                 impotence
                 and
                 deformity
                 upon
                 the
                 mind
                 ,
                 as
                 the
                 most
                 loathsome
                 diseases
                 do
                 upon
                 the
                 body
                 .
                 And
                 therefore
                 it
                 must
                 be
                 Religion
                 and
                 virtue
                 ,
                 on
                 the
                 other
                 side
                 ,
                 that
                 must
                 enlighten
                 and
                 enlarge
                 the
                 mind
                 ,
                 and
                 restore
                 it
                 from
                 the
                 degeneracy
                 of
                 its
                 lapsed
                 estate
                 ,
                 renewing
                 upon
                 us
                 the
                 image
                 of
                 our
                 Maker
                 ,
                 adorning
                 us
                 with
                 those
                 beauties
                 of
                 holiness
                 ,
                 which
                 belong
                 to
                 
                   the
                   hidden
                   man
                   of
                   the
                   heart
                   .
                
                 'T
                 is
                 the
                 proper
                 work
                 of
                 
                 Religion
                 ,
                 to
                 frame
                 the
                 mind
                 to
                 the
                 nearest
                 conformity
                 unto
                 the
                 nature
                 of
                 God
                 ;
                 upon
                 which
                 account
                 it
                 is
                 said
                 in
                 Scripture
                 to
                 consist
                 in
                 
                   a
                   participation
                   of
                   the
                
                 
                 
                   Divine
                   nature
                
                 .
                 Other
                 things
                 may
                 be
                 said
                 to
                 have
                 some
                 remote
                 resemblance
                 to
                 the
                 Deity
                 ;
                 but
                 man
                 only
                 amongst
                 the
                 visible
                 creatures
                 ,
                 is
                 capable
                 of
                 those
                 more
                 immediate
                 communications
                 from
                 him
                 ,
                 by
                 Religion
                 :
                 And
                 all
                 kind
                 of
                 perfection
                 is
                 to
                 be
                 measured
                 by
                 its
                 nearness
                 or
                 remoteness
                 to
                 the
                 first
                 and
                 chief
                 pattern
                 of
                 all
                 perfection
                 .
              
               
                 As
                 all
                 kind
                 of
                 vice
                 doth
                 go
                 under
                 the
                 name
                 of
                 impotence
                 ,
                 so
                 Religion
                 is
                 described
                 to
                 be
                 
                   the
                   spirit
                   of
                   power
                   ,
                   and
                   of
                   a
                   sound
                   mind
                   .
                
                 Because
                 it
                 doth
                 establish
                 in
                 a
                 man
                 a
                 just
                 empire
                 over
                 himself
                 ,
                 over
                 all
                 those
                 blind
                 powers
                 and
                 passions
                 which
                 of
                 themselves
                 are
                 apt
                 to
                 raise
                 tumults
                 and
                 commotions
                 against
                 the
                 dominion
                 of
                 Reason
                 .
                 That
                 which
                 health
                 is
                 to
                 the
                 body
                 ,
                 whereby
                 the
                 outward
                 senses
                 are
                 enabled
                 to
                 make
                 a
                 true
                 judgment
                 of
                 things
                 ,
                 that
                 is
                 virtue
                 to
                 the
                 mind
                 ,
                 whereby
                 the
                 inward
                 faculties
                 must
                 be
                 fitted
                 and
                 disposed
                 to
                 discern
                 betwixt
                 things
                 that
                 differ
                 ,
                 which
                 those
                 who
                 are
                 under
                 the
                 power
                 of
                 vicious
                 habits
                 are
                 not
                 able
                 to
                 do
                 .
              
               
               
                 But
                 to
                 speak
                 more
                 particularly
                 ,
                 Religion
                 doth
                 ,
              
               
                 1.
                 
                 
                   Enlarge
                   the
                   understanding
                
                 ,
                 enabling
                 it
                 to
                 see
                 beyond
                 the
                 narrow
                 bounds
                 of
                 sense
                 and
                 time
                 ,
                 to
                 behold
                 things
                 that
                 are
                 invisible
                 ;
                 God
                 being
                 in
                 the
                 intellectual
                 world
                 ,
                 as
                 the
                 Sun
                 is
                 in
                 the
                 sensible
                 world
                 ;
                 and
                 as
                 natural
                 blindness
                 doth
                 disable
                 men
                 from
                 seeing
                 the
                 one
                 ,
                 so
                 will
                 spiritual
                 blindness
                 for
                 the
                 other
                 .
              
               
                 2.
                 
                 It
                 doth
                 
                   exalt
                   and
                   regulate
                   the
                   will
                
                 ,
                 to
                 a
                 desire
                 after
                 ,
                 and
                 acquiescence
                 in
                 such
                 things
                 as
                 will
                 promote
                 the
                 perfection
                 of
                 our
                 natures
                 ,
                 and
                 consequently
                 will
                 beget
                 in
                 the
                 mind
                 ,
                 the
                 truest
                 liberty
                 ,
                 ingenuity
                 ,
                 generosity
                 ,
                 which
                 are
                 altogether
                 inconsistent
                 with
                 the
                 servitude
                 of
                 lusts
                 and
                 passions
                 .
              
               
                 3.
                 
                 It
                 doth
                 
                   reduce
                   the
                   passions
                
                 ,
                 unto
                 a
                 due
                 subordination
                 to
                 the
                 superior
                 faculties
                 ;
                 restraining
                 the
                 violence
                 and
                 impetuousness
                 of
                 them
                 ,
                 from
                 whence
                 the
                 greatest
                 part
                 of
                 the
                 trouble
                 and
                 disquiet
                 of
                 mens
                 lives
                 doth
                 proceed
                 .
                 As
                 he
                 that
                 is
                 of
                 a
                 healthy
                 constitution
                 ,
                 can
                 endure
                 heat
                 and
                 cold
                 and
                 labour
                 with
                 little
                 or
                 no
                 prejudice
                 to
                 himself
                 ;
                 so
                 can
                 one
                 of
                 a
                 virtuous
                 mind
                 undergo
                 various
                 conditions
                 without
                 receiving
                 any
                 hurt
                 from
                 them
                 .
                 Such
                 an
                 one
                 is
                 not
                 lifted
                 up
                 by
                 prosperity
                 ,
                 
                 nor
                 dejected
                 by
                 adversity
                 :
                 He
                 is
                 not
                 a
                 servant
                 to
                 anger
                 ,
                 fear
                 ,
                 envy
                 ,
                 malice
                 ,
                 which
                 are
                 the
                 great
                 occasions
                 of
                 disturbing
                 our
                 inward
                 peace
                 and
                 quiet
                 .
              
               
                 2.
                 
                 The
                 second
                 thing
                 wherein
                 the
                 wellfare
                 of
                 our
                 minds
                 doth
                 consist
                 ,
                 is
                 peace
                 ,
                 tranquillity
                 ,
                 joy
                 ,
                 confidence
                 ,
                 in
                 opposition
                 to
                 inward
                 disquiet
                 ,
                 anxiety
                 ,
                 grief
                 ,
                 fear
                 ,
                 diffidence
                 .
                 And
                 these
                 do
                 depend
                 upon
                 Religion
                 likewise
                 ,
                 both
                 
                   
                     Morally
                     ,
                  
                   
                     Naturally
                     .
                  
                
              
               
                 1.
                 
                 Morally
                 ,
                 as
                 these
                 things
                 may
                 be
                 considered
                 under
                 the
                 notion
                 of
                 blessings
                 and
                 priviledges
                 ,
                 so
                 they
                 belong
                 to
                 the
                 rewards
                 of
                 Religion
                 .
                 All
                 Philosophers
                 having
                 agreed
                 in
                 this
                 ,
                 that
                 inward
                 serenity
                 and
                 composedness
                 of
                 mind
                 is
                 the
                 proper
                 reward
                 of
                 moral
                 virtue
                 .
              
               
                 To
                 which
                 the
                 Scripture
                 doth
                 attest
                 ,
                 in
                 those
                 expressions
                 where
                 't
                 is
                 said
                 ,
                 that
                 
                   a
                   good
                   man
                   is
                   satisfied
                   from
                   himself
                   ;
                   in
                   the
                   fear
                   of
                   the
                   Lord
                   is
                   strong
                   confidence
                   .
                
                 
                 
                   The
                   righteous
                   is
                   bold
                   as
                   a
                   Lion.
                   Thou
                   wilt
                   keep
                   him
                   in
                   perfect
                   peace
                   whose
                   mind
                   is
                   stayed
                   on
                   thee
                   .
                
                 That
                 
                   the
                   fruits
                   of
                   righteousness
                   shall
                   be
                   peace
                   ,
                   and
                   the
                   effect
                   of
                   righteousness
                   ,
                   quietness
                   and
                   assurance
                   for
                   ever
                   .
                
                 
                 That
                 
                   tribulation
                   and
                   anguish
                   shall
                   be
                   upon
                
                 
                 
                   every
                   soul
                   that
                   doth
                   evil
                   ;
                   but
                   to
                   him
                   that
                   doth
                   good
                   ,
                   glory
                   and
                   honour
                   and
                   peace
                   ,
                
                 serenity
                 and
                 composedness
                 of
                 mind
                 ,
                 
                   peace
                   that
                   passeth
                   all
                   understanding
                   ,
                   joy
                   that
                   is
                
                 
                 
                   unspeakable
                   and
                   full
                   of
                   glory
                
                 .
              
               
                 2.
                 
                 Naturally
                 ;
                 as
                 these
                 things
                 are
                 considered
                 under
                 the
                 notion
                 of
                 duties
                 ,
                 so
                 they
                 are
                 the
                 most
                 genuine
                 fruits
                 and
                 effects
                 of
                 Religion
                 ;
                 which
                 doth
                 oblige
                 us
                 to
                 them
                 ,
                 and
                 enable
                 us
                 for
                 them
                 .
              
               
                 1.
                 
                 Religion
                 doth
                 oblige
                 men
                 to
                 joy
                 and
                 peace
                 and
                 confidence
                 .
                 The
                 very
                 Heathens
                 have
                 acknowledged
                 these
                 to
                 be
                 such
                 things
                 ,
                 as
                 all
                 good
                 men
                 are
                 bound
                 to
                 upon
                 the
                 account
                 of
                 duty
                 .
                 And
                 the
                 Scripture
                 doth
                 abound
                 in
                 precepts
                 to
                 this
                 purpose
                 .
                 
                   Rejoice
                   in
                   the
                   Lord
                   always
                   ,
                   and
                   again
                   I
                   say
                   rejoice
                   .
                   Commit
                   thy
                   ways
                   unto
                   the
                   Lord
                   ,
                   and
                   he
                   shall
                   bring
                   it
                   to
                   pass
                   .
                   Be
                   carful
                   for
                   nothing
                   .
                   Cast
                   thy
                   burden
                   upon
                   him
                   ,
                   as
                   knowing
                   that
                   he
                   takes
                   care
                   for
                   thee
                   .
                
              
               
                 These
                 kind
                 of
                 duties
                 do
                 formally
                 and
                 in
                 the
                 very
                 essence
                 of
                 them
                 ,
                 contain
                 in
                 them
                 the
                 nature
                 of
                 happiness
                 .
              
               
                 And
                 on
                 the
                 contrary
                 ,
                 the
                 opposite
                 vices
                 do
                 contain
                 in
                 them
                 the
                 true
                 nature
                 of
                 punishment
                 ,
                 and
                 render
                 men
                 formally
                 miserable
                 .
                 Such
                 a
                 man
                 must
                 needs
                 be
                 unhappy
                 ,
                 
                 who
                 lives
                 under
                 the
                 power
                 of
                 continual
                 anxieties
                 ,
                 sorrow
                 ,
                 fears
                 ,
                 diffidence
                 ,
                 selfwill
                 ,
                 malice
                 ,
                 envy
                 ,
                 &c.
                 of
                 several
                 of
                 which
                 ,
                 that
                 may
                 be
                 said
                 which
                 the
                 Poet
                 speaks
                 concerning
                 one
                 of
                 them
                 .
                 
                   
                     Invidiâ
                     Siculi
                     non
                     invenêre
                     Tyranni
                  
                   
                     Tormentum
                     majus
                     .
                  
                
              
               
                 The
                 Sicilian
                 Tyrants
                 ,
                 who
                 were
                 of
                 old
                 famous
                 for
                 inventing
                 engines
                 of
                 Torture
                 ,
                 as
                 that
                 of
                 Phalaris
                 his
                 Bull
                 ,
                 were
                 not
                 able
                 to
                 find
                 out
                 any
                 kind
                 of
                 Torment
                 for
                 the
                 body
                 ,
                 equal
                 to
                 that
                 which
                 some
                 of
                 these
                 vices
                 do
                 occasion
                 to
                 the
                 mind
                 .
              
               
                 2.
                 
                 And
                 as
                 Religion
                 doth
                 oblige
                 us
                 to
                 ,
                 so
                 likewise
                 doth
                 it
                 enable
                 us
                 for
                 this
                 kind
                 of
                 happiness
                 ,
                 and
                 that
                 upon
                 a
                 two-fold
                 account
                 .
              
               
                 1.
                 
                 From
                 the
                 general
                 nature
                 of
                 Religion
                 and
                 Virtue
                 considered
                 in
                 it self
                 .
              
               
                 2.
                 
                 From
                 the
                 most
                 natural
                 effects
                 and
                 consequences
                 of
                 it
                 .
              
               
                 1.
                 
                 From
                 the
                 general
                 nature
                 of
                 Religion
                 considered
                 in
                 it self
                 .
                 All
                 kind
                 of
                 vertues
                 containing
                 in
                 their
                 very
                 essence
                 ,
                 these
                 kind
                 of
                 inward
                 felicities
                 ,
                 either
                 Formally
                 or
                 Virtually
                 :
                 The
                 very
                 foundation
                 
                 of
                 happiness
                 and
                 misery
                 ,
                 reward
                 and
                 punishment
                 ,
                 being
                 laid
                 in
                 the
                 very
                 nature
                 of
                 these
                 things
                 themselves
                 .
                 That
                 natural
                 appetite
                 ,
                 whereby
                 men
                 are
                 carried
                 out
                 after
                 a
                 state
                 of
                 happiness
                 ,
                 is
                 for
                 the
                 nature
                 of
                 it
                 so
                 universal
                 and
                 radical
                 ,
                 so
                 closely
                 fixed
                 to
                 our
                 first
                 principles
                 ;
                 and
                 for
                 the
                 degree
                 of
                 it
                 so
                 ardent
                 and
                 impetuous
                 ,
                 that
                 't
                 is
                 not
                 possible
                 for
                 men
                 to
                 be
                 disappointed
                 in
                 it
                 ,
                 without
                 a
                 very
                 quick
                 sensation
                 ,
                 and
                 some
                 proportionable
                 trouble
                 for
                 it
                 .
                 The
                 more
                 eager
                 men
                 are
                 in
                 their
                 desires
                 ,
                 the
                 more
                 sensible
                 must
                 they
                 be
                 of
                 gain
                 or
                 loss
                 .
                 Now
                 all
                 such
                 courses
                 as
                 have
                 a
                 natural
                 tendency
                 to
                 the
                 satisfying
                 of
                 this
                 appetite
                 ,
                 are
                 upon
                 that
                 account
                 parts
                 of
                 our
                 happiness
                 .
                 And
                 on
                 the
                 other
                 side
                 ,
                 those
                 which
                 are
                 cross
                 to
                 it
                 ,
                 must
                 needs
                 make
                 us
                 miserable
                 .
                 And
                 if
                 it
                 be
                 so
                 (
                 as
                 I
                 have
                 already
                 proved
                 )
                 that
                 our
                 happiness
                 must
                 consist
                 in
                 such
                 a
                 similitude
                 and
                 resemblance
                 to
                 the
                 supreme
                 good
                 as
                 we
                 are
                 capable
                 of
                 ;
                 it
                 must
                 hence
                 follow
                 ,
                 that
                 Religion
                 is
                 formally
                 happiness
                 .
                 He
                 that
                 lives
                 under
                 the
                 power
                 of
                 Godlike
                 dispositions
                 in
                 his
                 mind
                 ,
                 and
                 doth
                 accordingly
                 exercise
                 them
                 in
                 the
                 course
                 of
                 his
                 life
                 ,
                 may
                 be
                 said
                 
                   eo
                   nomine
                
                 to
                 be
                 a
                 happy
                 man
                 :
                 Holiness
                 and
                 Happiness
                 being
                 but
                 
                 two
                 distinct
                 names
                 for
                 the
                 same
                 thing
                 .
                 I
                 shewed
                 before
                 that
                 the
                 true
                 nature
                 of
                 pleasure
                 was
                 founded
                 in
                 a
                 suitableness
                 betwixt
                 the
                 faculty
                 and
                 the
                 object
                 :
                 From
                 whence
                 it
                 will
                 follow
                 ,
                 that
                 reasonable
                 actions
                 have
                 in
                 them
                 a
                 suitableness
                 to
                 reasonable
                 minds
                 ;
                 And
                 the
                 more
                 virtuous
                 and
                 religious
                 any
                 man
                 is
                 ,
                 the
                 more
                 delight
                 must
                 such
                 a
                 man
                 take
                 in
                 such
                 kind
                 of
                 actions
                 .
                 That
                 man
                 who
                 hath
                 a
                 just
                 sense
                 of
                 his
                 own
                 impotent
                 dependent
                 condition
                 ,
                 and
                 how
                 much
                 it
                 is
                 for
                 the
                 interest
                 of
                 the
                 world
                 ,
                 and
                 the
                 good
                 of
                 all
                 humane
                 affairs
                 ,
                 that
                 there
                 is
                 a
                 supreme
                 Governour
                 ,
                 who
                 is
                 infinitely
                 wise
                 ,
                 and
                 powerful
                 ,
                 and
                 gracious
                 ,
                 and
                 how
                 reasonable
                 it
                 is
                 that
                 men
                 should
                 demean
                 themselves
                 towards
                 him
                 suitably
                 to
                 this
                 belief
                 :
                 He
                 that
                 is
                 convinced
                 how
                 necessary
                 it
                 is
                 for
                 the
                 promoting
                 his
                 own
                 private
                 ,
                 as
                 well
                 as
                 the
                 publick
                 wellfare
                 ,
                 that
                 men
                 be
                 forward
                 to
                 do
                 all
                 good
                 offices
                 of
                 justice
                 and
                 friendship
                 towards
                 one
                 another
                 :
                 I
                 say
                 ,
                 he
                 that
                 is
                 under
                 this
                 conviction
                 ,
                 must
                 needs
                 find
                 much
                 satisfaction
                 and
                 pleasure
                 in
                 such
                 kind
                 of
                 actions
                 .
                 As
                 for
                 
                   first
                   Table
                
                 duties
                 which
                 consist
                 in
                 acquaintance
                 with
                 God
                 ,
                 communion
                 with
                 him
                 ,
                 in
                 meditating
                 upon
                 his
                 wisdom
                 ,
                 goodness
                 ,
                 power
                 ,
                 in
                 affiance
                 ,
                 love
                 ,
                 reverence
                 ;
                 
                 if
                 these
                 were
                 not
                 acts
                 of
                 the
                 highest
                 pleasure
                 ,
                 they
                 would
                 never
                 have
                 been
                 appointed
                 for
                 the
                 happiness
                 of
                 our
                 future
                 state
                 in
                 heaven
                 .
                 And
                 as
                 for
                 
                   second
                   Table
                
                 duties
                 ,
                 what
                 greater
                 pleasure
                 and
                 satisfaction
                 can
                 there
                 be
                 to
                 a
                 generous
                 mind
                 ,
                 than
                 to
                 do
                 worthy
                 things
                 ,
                 to
                 be
                 employed
                 about
                 acts
                 of
                 justice
                 and
                 charity
                 and
                 beneficence
                 ,
                 to
                 promote
                 publick
                 peace
                 and
                 good-will
                 amongst
                 men
                 ?
                 Eating
                 and
                 drinking
                 is
                 not
                 a
                 more
                 proper
                 satisfaction
                 to
                 those
                 natural
                 appetites
                 of
                 hunger
                 and
                 thirst
                 ,
                 than
                 the
                 doing
                 of
                 good
                 is
                 to
                 the
                 rational
                 inclinations
                 of
                 a
                 good
                 man.
                 As
                 all
                 light
                 ,
                 and
                 love
                 ,
                 and
                 joy
                 are
                 from
                 above
                 ,
                 from
                 the
                 father
                 of
                 lights
                 ;
                 so
                 all
                 darkness
                 ,
                 sorrow
                 ,
                 fear
                 ,
                 disquiet
                 ,
                 must
                 be
                 from
                 below
                 ,
                 from
                 the
                 Prince
                 of
                 darkness
                 .
                 Wicked
                 men
                 are
                 well
                 compared
                 to
                 the
                 troubled
                 sea
                 ,
                 which
                 cannot
                 rest
                 ,
                 but
                 by
                 reason
                 of
                 its
                 being
                 tossed
                 to
                 and
                 fro
                 
                 by
                 contrary
                 winds
                 ,
                 is
                 still
                 casting
                 up
                 mire
                 and
                 dirt
                 .
                 He
                 that
                 lives
                 under
                 the
                 servitude
                 of
                 lusts
                 and
                 passions
                 ,
                 must
                 always
                 be
                 in
                 an
                 unquiet
                 restless
                 condition
                 ;
                 because
                 such
                 masters
                 can
                 never
                 be
                 satisfied
                 in
                 any
                 one
                 service
                 they
                 employ
                 us
                 about
                 ;
                 besides
                 the
                 interfering
                 and
                 contrariety
                 of
                 those
                 employments
                 which
                 they
                 will
                 exact
                 from
                 us
                 .
                 Vice
                 is
                 multiform
                 ,
                 
                   scelera
                   dissident
                
                 ,
                 
                 and
                 therefore
                 must
                 they
                 needs
                 be
                 inconsistent
                 with
                 rest
                 and
                 quiet
                 .
                 One
                 principal
                 requisite
                 to
                 a
                 state
                 of
                 serenity
                 of
                 mind
                 ,
                 doth
                 consist
                 in
                 an
                 uniform
                 agreement
                 about
                 that
                 chief
                 end
                 which
                 we
                 are
                 to
                 pursue
                 ,
                 together
                 with
                 the
                 means
                 conducing
                 to
                 it
                 ;
                 whereas
                 they
                 that
                 have
                 many
                 and
                 contrary
                 things
                 in
                 design
                 ,
                 must
                 needs
                 be
                 distracted
                 about
                 them
                 .
                 The
                 soul
                 that
                 cannot
                 fix
                 it self
                 upon
                 the
                 enjoyment
                 of
                 God
                 ,
                 who
                 is
                 the
                 only
                 all-sufficient
                 Good
                 ,
                 and
                 consequently
                 the
                 only
                 center
                 of
                 Rest
                 ,
                 must
                 be
                 like
                 those
                 disconsolate
                 spirits
                 ,
                 which
                 our
                 Saviour
                 speaks
                 of
                 ,
                 who
                 being
                 
                 cast
                 out
                 of
                 their
                 habitations
                 ,
                 were
                 put
                 to
                 wander
                 up
                 and
                 down
                 through
                 desart
                 places
                 ,
                 seeking
                 rest
                 ,
                 but
                 finding
                 none
                 .
              
               
                 2.
                 
                 From
                 the
                 most
                 natural
                 effects
                 and
                 consequences
                 of
                 Religion
                 ,
                 in
                 respect
                 of
                 that
                 inward
                 confidence
                 ,
                 peace
                 ,
                 joy
                 ,
                 which
                 must
                 follow
                 the
                 conscience
                 of
                 well-doing
                 ;
                 insomuch
                 ,
                 that
                 there
                 is
                 not
                 any
                 kind
                 of
                 tree
                 which
                 doth
                 more
                 naturally
                 produce
                 its
                 proper
                 fruits
                 ,
                 than
                 the
                 habits
                 of
                 virtue
                 do
                 bring
                 forth
                 joy
                 and
                 serenity
                 in
                 the
                 mind
                 .
                 When
                 a
                 man
                 shall
                 sit
                 down
                 and
                 take
                 a
                 serious
                 review
                 of
                 what
                 he
                 hathdone
                 ,
                 and
                 finds
                 it
                 to
                 be
                 most
                 agreeable
                 both
                 to
                 his
                 duty
                 and
                 interest
                 ,
                 from
                 hence
                 there
                 must
                 needs
                 arise
                 an
                 inward
                 satisfaction
                 of
                 
                 mind
                 .
                 And
                 on
                 the
                 other
                 side
                 ,
                 a
                 fountain
                 doth
                 not
                 more
                 naturally
                 send
                 out
                 waters
                 ,
                 than
                 vice
                 doth
                 punishment
                 and
                 misery
                 .
                 Nor
                 is
                 this
                 any
                 meer
                 notion
                 or
                 fancy
                 ,
                 which
                 some
                 severe
                 melancholy
                 Divines
                 would
                 impose
                 upon
                 the
                 world
                 ;
                 but
                 it
                 is
                 most
                 agreeable
                 to
                 those
                 natural
                 sentiments
                 which
                 the
                 very
                 Heathen
                 have
                 had
                 and
                 do
                 frequently
                 mention
                 :
                 Seneca
                 in
                 particular
                 ;
                 
                   Res
                   severa
                   est
                   verum
                   gaudium
                   ;
                   unde
                   sit
                   ,
                   interrogas
                   ?
                   dicam
                   ,
                   ex
                   bona
                   conscientia
                   ,
                   ex
                   honestis
                   conciliis
                   ,
                   ex
                   rectis
                   actionibus
                   .
                
                 All
                 solid
                 comfort
                 must
                 arise
                 from
                 a
                 good
                 conscience
                 ,
                 and
                 honest
                 actions
                 .
              
               
                 I
                 appeal
                 to
                 the
                 experience
                 of
                 all
                 considering
                 men
                 ,
                 whether
                 this
                 doth
                 not
                 appear
                 to
                 them
                 ,
                 that
                 the
                 generality
                 of
                 those
                 who
                 live
                 most
                 pleasantly
                 in
                 the
                 world
                 ,
                 are
                 the
                 most
                 religious
                 and
                 virtuous
                 part
                 of
                 mankind
                 ;
                 such
                 as
                 know
                 how
                 to
                 regulate
                 themselves
                 in
                 the
                 fruition
                 of
                 what
                 they
                 have
                 ,
                 how
                 to
                 avoid
                 the
                 extremities
                 on
                 either
                 hand
                 ,
                 to
                 prevent
                 those
                 mixtures
                 of
                 guilt
                 and
                 fear
                 ,
                 which
                 are
                 apt
                 to
                 sowre
                 and
                 imbitter
                 all
                 our
                 enjoyments
                 ?
                 Whether
                 lawful
                 pleasures
                 ,
                 which
                 a
                 man
                 may
                 reflect
                 upon
                 without
                 any
                 sense
                 of
                 guilt
                 ,
                 be
                 not
                 much
                 to
                 be
                 preferred
                 before
                 others
                 ?
                 Whether
                 those
                 intellectual
                 delights
                 
                 that
                 flow
                 from
                 the
                 conscience
                 of
                 well-doing
                 ,
                 be
                 not
                 much
                 better
                 than
                 any
                 sinful
                 sensual
                 pleasure
                 ?
                 Whether
                 the
                 doing
                 of
                 any
                 worthy
                 action
                 ,
                 such
                 as
                 all
                 good
                 men
                 must
                 think
                 well
                 of
                 and
                 commend
                 ,
                 do
                 not
                 afford
                 a
                 more
                 solid
                 lasting
                 pleasure
                 than
                 can
                 be
                 had
                 from
                 any
                 sensible
                 enjoyments
                 ?
                 Whether
                 any
                 thing
                 can
                 be
                 more
                 suitable
                 ,
                 and
                 consequently
                 delightful
                 to
                 a
                 generous
                 mind
                 ,
                 than
                 an
                 opportunity
                 of
                 being
                 grateful
                 to
                 those
                 by
                 whom
                 a
                 man
                 hath
                 been
                 obliged
                 ;
                 the
                 making
                 of
                 an
                 ample
                 return
                 for
                 the
                 favours
                 he
                 hath
                 received
                 ?
                 Whether
                 that
                 noble
                 way
                 of
                 conquest
                 ,
                 
                   overcoming
                   evil
                   with
                   good
                
                 ,
                 surprizing
                 an
                 enemy
                 by
                 kindness
                 ,
                 when
                 we
                 have
                 it
                 in
                 our
                 power
                 to
                 be
                 severe
                 towards
                 him
                 ,
                 be
                 not
                 a
                 far
                 greater
                 pleasure
                 than
                 that
                 which
                 is
                 by
                 some
                 counted
                 the
                 sweetest
                 of
                 all
                 other
                 things
                 ,
                 Revenge
                 ?
              
               
                 Religion
                 doth
                 likewise
                 advance
                 the
                 soul
                 to
                 an
                 holy
                 confidence
                 ,
                 concerning
                 the
                 Divine
                 favour
                 and
                 good-will
                 towards
                 us
                 .
                 
                   If
                   our
                   hearts
                   condemn
                   us
                   not
                   ,
                   we
                   have
                   confidence
                   towards
                   God.
                
                 A
                 good
                 conscience
                 will
                 set
                 us
                 above
                 all
                 those
                 fears
                 and
                 doubts
                 and
                 cares
                 ,
                 whereby
                 the
                 lives
                 of
                 men
                 are
                 rendered
                 uncomfortable
                 .
                 When
                 in
                 decrepit
                 age
                 a
                 man
                 cannot
                 find
                 comfort
                 in
                 other
                 things
                 ,
                 
                   when
                   the
                   grinders
                   shall
                   
                   be
                   few
                   ,
                   and
                   appetite
                   cease
                   ,
                
                 then
                 will
                 this
                 be
                 
                   a
                   continual
                   feast
                
                 .
                 The
                 most
                 rational
                 ,
                 solid
                 ,
                 sublime
                 ,
                 complete
                 ,
                 durable
                 delights
                 ,
                 of
                 all
                 others
                 ,
                 do
                 flow
                 from
                 the
                 conscience
                 of
                 well-doing
                 .
                 'T
                 is
                 a
                 chief
                 part
                 this
                 ,
                 of
                 that
                 heaven
                 which
                 we
                 enjoy
                 upon
                 earth
                 ,
                 and
                 't
                 is
                 likewise
                 a
                 principal
                 part
                 of
                 that
                 happiness
                 which
                 we
                 hope
                 to
                 enjoy
                 in
                 heaven
                 .
                 Next
                 to
                 the
                 beatifical
                 vision
                 and
                 fruition
                 of
                 God
                 ,
                 is
                 the
                 happiness
                 of
                 a
                 good
                 conscience
                 ,
                 and
                 next
                 to
                 that
                 the
                 society
                 of
                 Saints
                 and
                 Angels
                 .
              
               
                 Whereas
                 on
                 the
                 other
                 side
                 ,
                 he
                 that
                 lives
                 under
                 the
                 sense
                 of
                 guilt
                 ,
                 and
                 a
                 consciousness
                 of
                 his
                 obligation
                 to
                 punishment
                 ,
                 must
                 needs
                 be
                 destitute
                 of
                 all
                 inward
                 peace
                 and
                 comfort
                 :
                 Such
                 an
                 one
                 can
                 have
                 nothing
                 to
                 support
                 him
                 ,
                 with
                 patience
                 ,
                 under
                 a
                 state
                 of
                 affliction
                 in
                 this
                 world
                 ,
                 nor
                 can
                 he
                 have
                 any
                 rational
                 grounds
                 to
                 expect
                 a
                 better
                 condition
                 hereafter
                 ;
                 and
                 therefore
                 must
                 needs
                 have
                 very
                 dreadful
                 apprehensions
                 of
                 dying
                 ,
                 and
                 
                   be
                   all
                   his
                   life
                   time
                   subject
                   to
                   bondage
                   through
                   the
                   fear
                   of
                   death
                   .
                
                 And
                 that
                 man
                 must
                 needs
                 be
                 very
                 miserable
                 ,
                 who
                 can
                 neither
                 have
                 true
                 
                   joy
                   in
                   life
                
                 ,
                 nor
                 any
                 
                   hope
                   in
                   death
                
                 .
              
               
                 This
                 the
                 Heathen
                 Philosophers
                 have
                 acknowledged
                 ,
                 That
                 there
                 is
                 always
                 a
                 secret
                 dread
                 which
                 doth
                 accompany
                 guilt
                 .
                 
                 So
                 Seneca
                 in
                 particular
                 ,
                 speaking
                 of
                 wicked
                 men
                 ,
                 he
                 saith
                 ,
                 
                   tantùm
                   metuunt
                   quantùm
                
                 
                 nocent
                 ,
                 that
                 such
                 men
                 must
                 have
                 fears
                 proportionable
                 to
                 their
                 guilt
                 .
                 And
                 a
                 little
                 after
                 ,
                 
                   dat
                   paenas
                   quisquis
                   expect
                   at
                   ,
                   quisquis
                   autem
                   meruit
                   expect
                   at
                
                 ;
                 those
                 men
                 do
                 really
                 suffer
                 punishment
                 ,
                 who
                 live
                 under
                 the
                 expectation
                 of
                 it
                 ,
                 and
                 whoever
                 doth
                 any
                 thing
                 to
                 deserve
                 it
                 must
                 needs
                 expect
                 it
                 .
                 'T
                 is
                 not
                 easie
                 to
                 express
                 the
                 torment
                 which
                 those
                 men
                 undergo
                 ,
                 
                   
                     —
                     quos
                     diri
                     conscia
                     facti
                  
                   
                     Mens
                     habet
                     attonitos
                     ,
                     &
                     surdo
                     verbere
                     caedit
                     ,
                  
                   
                     Occultum
                     quatiente
                     animo
                     tortore
                     flagellum
                     .
                  
                   
                     —
                     Mens
                     sibi
                     conscia
                     facti
                  
                   
                     Praemetuens
                     ,
                     adhibet
                     stimulos
                     ,
                     terretque
                     flagellis
                     .
                  
                
              
               
                 'T
                 is
                 the
                 unsupportableness
                 of
                 this
                 ,
                 that
                 many
                 times
                 doth
                 cause
                 men
                 in
                 the
                 bitterness
                 of
                 their
                 souls
                 ,
                 to
                 chuse
                 strangling
                 and
                 death
                 rather
                 than
                 life
                 .
                 The
                 Heathens
                 do
                 set
                 forth
                 such
                 a
                 mans
                 condition
                 ,
                 by
                 the
                 fiction
                 of
                 Furies
                 continually
                 haunting
                 and
                 scourging
                 him
                 :
                 But
                 Zophar
                 doth
                 better
                 describe
                 it
                 ,
                 where
                 he
                 saith
                 ,
                 
                   Terrors
                   are
                
                 
                 
                   upon
                   him
                   ,
                   all
                   darkness
                   is
                   hid
                   in
                   his
                   secret
                   places
                   ,
                   a
                   fire
                   not
                   blown
                   shall
                   consume
                   him
                   .
                
              
               
               
                 Though
                 some
                 men
                 are
                 so
                 hardened
                 against
                 the
                 sense
                 of
                 guilt
                 ,
                 as
                 to
                 go
                 on
                 in
                 their
                 sinful
                 courses
                 ,
                 without
                 feeling
                 any
                 of
                 this
                 remorse
                 for
                 them
                 ;
                 yet
                 is
                 their
                 peace
                 so
                 far
                 from
                 being
                 a
                 priviledg
                 ,
                 that
                 it
                 doth
                 render
                 their
                 condition
                 more
                 desperate
                 ,
                 because
                 it
                 supposes
                 them
                 to
                 have
                 a
                 
                   reprobate
                   mind
                
                 ,
                 and
                 such
                 a
                 stupidity
                 upon
                 
                 their
                 consciences
                 ,
                 as
                 makes
                 them
                 
                   past
                   feeling
                
                 ,
                 being
                 
                   seared
                   as
                   it
                   were
                   with
                   an
                   hot
                   iron
                   .
                
                 Which
                 though
                 it
                 may
                 preserve
                 them
                 from
                 those
                 present
                 lashes
                 which
                 others
                 are
                 tormented
                 with
                 ,
                 yet
                 doth
                 it
                 argue
                 their
                 conditions
                 to
                 be
                 more
                 remediless
                 and
                 desperate
                 .
                 All
                 the
                 difference
                 is
                 ,
                 the
                 one
                 is
                 sick
                 of
                 a
                 Calenture
                 or
                 
                   burning
                   Feaver
                
                 ,
                 the
                 other
                 of
                 a
                 Lethargy
                 or
                 Apoplexy
                 ;
                 the
                 former
                 more
                 painful
                 for
                 the
                 present
                 ,
                 but
                 both
                 of
                 them
                 very
                 dangerous
                 ,
                 only
                 the
                 latter
                 less
                 capable
                 of
                 remedy
                 than
                 the
                 former
                 .
              
            
             
               
               
                 CHAP.
                 VIII
                 .
              
               
                 
                   
                     How
                     Religion
                     conduces
                     to
                     our
                     Happiness
                  
                   in
                   the
                   next
                   world
                   .
                
              
               
                 AS
                 Religion
                 is
                 the
                 true
                 cause
                 of
                 our
                 present
                 happiness
                 in
                 this
                 world
                 ,
                 whether
                 
                   
                     External
                     ,
                  
                   
                     Internal
                     .
                  
                
              
               
                 So
                 likewise
                 is
                 it
                 the
                 cause
                 of
                 that
                 happiness
                 ,
                 which
                 we
                 expect
                 in
                 our
                 
                   future
                   states
                
                 :
                 Which
                 must
                 depend
                 upon
                 such
                 courses
                 ,
                 as
                 can
                 give
                 us
                 the
                 most
                 rational
                 assurance
                 of
                 blessedness
                 and
                 glory
                 hereafter
                 .
              
               
                 I
                 shall
                 speak
                 but
                 briefly
                 to
                 this
                 subject
                 ,
                 because
                 't
                 is
                 scarce
                 possible
                 for
                 any
                 man
                 to
                 be
                 so
                 strangely
                 infatuated
                 ,
                 so
                 wholly
                 lost
                 to
                 common
                 Reason
                 as
                 to
                 believe
                 ,
                 that
                 vicious
                 courses
                 ,
                 despising
                 of
                 Religion
                 ,
                 walking
                 contrary
                 to
                 God
                 ,
                 can
                 be
                 the
                 means
                 to
                 entitle
                 him
                 to
                 this
                 future
                 happiness
                 ,
                 any
                 more
                 than
                 contempt
                 and
                 hatred
                 of
                 any
                 one
                 ,
                 is
                 a
                 proper
                 means
                 to
                 procure
                 his
                 favour
                 .
              
               
               
                 What
                 kind
                 of
                 Happiness
                 this
                 is
                 ,
                 which
                 belongs
                 to
                 our
                 future
                 state
                 ,
                 and
                 wherein
                 the
                 Glory
                 of
                 it
                 doth
                 consist
                 ,
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 a
                 thing
                 unspeakable
                 ,
                 altogether
                 above
                 the
                 expressions
                 of
                 humane
                 Orators
                 ,
                 and
                 passeth
                 all
                 knowledg
                 ,
                 the
                 heart
                 of
                 man
                 being
                 not
                 able
                 to
                 conceive
                 it
                 :
                 Nor
                 can
                 it
                 be
                 expected
                 that
                 we
                 should
                 be
                 able
                 ,
                 in
                 this
                 state
                 of
                 flesh
                 and
                 mortality
                 ,
                 to
                 comprehend
                 what
                 kind
                 of
                 irradiations
                 ,
                 glorified
                 souls
                 are
                 capable
                 of
                 .
                 Only
                 in
                 the
                 general
                 ,
                 't
                 is
                 said
                 ,
                 
                   we
                   shall
                   be
                   like
                   God
                
                 ,
                 and
                 
                   see
                   him
                   as
                   he
                   is
                
                 .
              
               
                 This
                 state
                 of
                 future
                 happiness
                 ,
                 as
                 it
                 is
                 above
                 all
                 other
                 things
                 of
                 greatest
                 moment
                 ,
                 so
                 ought
                 it
                 to
                 be
                 proportionably
                 laboured
                 after
                 ,
                 with
                 the
                 greatest
                 care
                 and
                 diligence
                 .
              
               
                 There
                 are
                 several
                 varieties
                 of
                 metaphorical
                 names
                 or
                 expressions
                 whereby
                 this
                 state
                 is
                 described
                 in
                 Scripture
                 ,
                 but
                 all
                 of
                 them
                 do
                 imply
                 something
                 of
                 more
                 than
                 ordinary
                 care
                 and
                 industry
                 to
                 the
                 qualifying
                 of
                 men
                 for
                 it
                 ,
                 as
                 Bellarmine
                 
                 hath
                 observed
                 in
                 his
                 Tract
                 
                   de
                   AEternâ
                   felicitate
                   sanctorum
                
                 .
              
               
                 'T
                 is
                 styled
                 .
              
               
                 The
                 
                   City
                   of
                   God
                   ,
                   The
                   heavenly
                   Jerusalem
                   .
                
                 And
                 it
                 requires
                 some
                 care
                 and
                 diligence
                 for
                 one
                 that
                 is
                 a
                 Citizen
                 of
                 this
                 
                 world
                 ,
                 to
                 be
                 
                   a
                   fellow-citizen
                   with
                   the
                
                 
                 saints
                 ;
                 it
                 being
                 no
                 easie
                 thing
                 for
                 one
                 that
                 lives
                 in
                 this
                 world
                 ,
                 not
                 to
                 be
                 of
                 it
                 .
              
               
                 
                   The
                   House
                   of
                   God
                
                 ,
                 where
                 there
                 
                   are
                   many
                   mansions
                
                 ;
                 But
                 
                   streight
                   is
                   the
                   gate
                
                 ,
                 and
                 
                 
                   narrow
                   is
                   the
                   way
                   to
                   it
                   .
                
              
               
                 An
                 
                   hid
                   Treasure
                
                 ,
                 a
                 
                   pretious
                   Pearl
                
                 .
                 Not
                 to
                 be
                 obtained
                 without
                 putting
                 such
                 a
                 
                 value
                 upon
                 it
                 ,
                 as
                 will
                 make
                 a
                 man
                 ready
                 to
                 part
                 with
                 all
                 that
                 he
                 hath
                 ,
                 for
                 the
                 purchase
                 of
                 it
                 .
              
               
                 A
                 penny
                 .
                 The
                 wages
                 of
                 our
                 daily
                 service
                 ,
                 not
                 to
                 be
                 given
                 but
                 to
                 such
                 as
                 labour
                 
                 
                   in
                   the
                   vineyard
                
                 ,
                 and
                 hold
                 out
                 to
                 the
                 end
                 .
              
               
                 A
                 Feast
                 or
                 rich
                 supper
                 ;
                 which
                 they
                 are
                 altogether
                 unworthy
                 of
                 and
                 unfit
                 for
                 ,
                 
                 who
                 do
                 wholly
                 devote
                 themselves
                 to
                 the
                 affairs
                 of
                 this
                 world
                 .
              
               
                 The
                 
                   Joy
                   of
                   our
                   Lord
                
                 and
                 Master
                 ;
                 which
                 they
                 only
                 are
                 admitted
                 to
                 ,
                 who
                 are
                 careful
                 
                 to
                 improve
                 the
                 Talents
                 they
                 are
                 intrusted
                 withal
                 .
              
               
                 The
                 solemnity
                 of
                 a
                 
                   royal
                   wedding
                
                 ;
                 from
                 which
                 all
                 lazy
                 ,
                 slothful
                 people
                 ,
                 who
                 have
                 
                 not
                 
                   oyl
                   in
                   their
                   lamps
                
                 ,
                 and
                 do
                 not
                 watch
                 for
                 the
                 
                   coming
                   of
                   the
                   Bridegroom
                
                 ,
                 shall
                 be
                 shut
                 out
                 and
                 excluded
                 into
                 outter
                 darkness
                 .
              
               
               
                 'T
                 is
                 a
                 Prize
                 ;
                 which
                 they
                 only
                 obtain
                 
                 who
                 accomplish
                 their
                 race
                 ,
                 and
                 run
                 to
                 the
                 goal
                 .
              
               
                 'T
                 is
                 a
                 Crown
                 ;
                 which
                 is
                 due
                 only
                 to
                 
                 such
                 as
                 fight
                 valiantly
                 and
                 overcome
                 .
              
               
                 'T
                 is
                 an
                 Inheritance
                 ;
                 and
                 therefore
                 belongs
                 only
                 to
                 sons
                 .
                 'T
                 is
                 an
                 
                   Inheritance
                   of
                   the
                   saints
                
                 ;
                 and
                 therefore
                 unsanctified
                 persons
                 can
                 have
                 nothing
                 to
                 do
                 with
                 it
                 .
                 'T
                 is
                 
                   an
                   inheritance
                   of
                   the
                   saints
                   in
                   light
                
                 ;
                 and
                 therefore
                 cannot
                 belong
                 to
                 such
                 as
                 still
                 remain
                 under
                 the
                 powers
                 of
                 darkness
                 .
              
               
                 Heaven
                 may
                 be
                 considered
                 under
                 a
                 twofold
                 notion
                 ,
                 either
                 as
                 a
                 
                   
                     State
                     ,
                  
                   
                     Place
                     .
                  
                
              
               
                 1.
                 
                 In
                 the
                 first
                 sense
                 ,
                 't
                 is
                 the
                 same
                 with
                 Holiness
                 ,
                 consisting
                 in
                 such
                 Godlike
                 dispositions
                 ,
                 as
                 may
                 make
                 us
                 partakers
                 of
                 the
                 Divine
                 nature
                 .
              
               
                 2.
                 
                 In
                 the
                 second
                 sense
                 ,
                 It
                 denotes
                 that
                 other
                 world
                 ,
                 where
                 we
                 hope
                 to
                 enjoy
                 the
                 beatifical
                 vision
                 ,
                 in
                 the
                 blessed
                 society
                 of
                 Saints
                 and
                 Angels
                 .
                 Which
                 Religion
                 only
                 and
                 Holiness
                 can
                 qualify
                 us
                 for
                 ,
                 by
                 working
                 in
                 our
                 natures
                 such
                 a
                 suitableness
                 and
                 congruity
                 as
                 must
                 make
                 
                 such
                 things
                 to
                 be
                 felicities
                 .
              
               
                 In
                 brief
                 ;
                 That
                 Salvation
                 and
                 Glory
                 ,
                 which
                 the
                 Christian
                 Religion
                 doth
                 so
                 clearly
                 propose
                 to
                 us
                 ,
                 is
                 ,
                 as
                 to
                 the
                 nature
                 and
                 essence
                 of
                 it
                 ,
                 but
                 the
                 very
                 same
                 thing
                 with
                 Religion
                 ;
                 consisting
                 in
                 such
                 a
                 conformity
                 of
                 our
                 minds
                 to
                 the
                 nature
                 of
                 God
                 ,
                 whereby
                 we
                 are
                 made
                 capable
                 of
                 the
                 fruition
                 of
                 him
                 in
                 Heaven
                 .
                 So
                 that
                 in
                 this
                 respect
                 also
                 ,
                 Religion
                 is
                 the
                 
                   Whole
                   of
                   Man
                
                 ,
                 that
                 is
                 ,
                 the
                 whole
                 Happiness
                 and
                 well-being
                 of
                 man
                 doth
                 depend
                 upon
                 it
                 .
              
               
                 I
                 have
                 now
                 dispatcht
                 what
                 I
                 intended
                 in
                 this
                 Discourse
                 ,
                 namely
                 to
                 prove
                 the
                 Reasonableness
                 and
                 Credibility
                 of
                 the
                 Principles
                 of
                 Natural
                 Religion
                 ;
                 which
                 I
                 have
                 made
                 appear
                 to
                 be
                 in
                 themselves
                 of
                 so
                 great
                 evidence
                 ,
                 that
                 every
                 one
                 ,
                 who
                 will
                 not
                 do
                 violence
                 to
                 his
                 own
                 faculties
                 ,
                 must
                 believe
                 and
                 assent
                 unto
                 them
                 .
                 I
                 have
                 likewise
                 made
                 it
                 plain
                 ,
                 that
                 't
                 is
                 every
                 mans
                 greatest
                 Interest
                 ,
                 to
                 provide
                 for
                 his
                 present
                 and
                 future
                 happiness
                 ,
                 by
                 applying
                 himself
                 to
                 the
                 Duties
                 of
                 Religion
                 ,
                 which
                 upon
                 all
                 accounts
                 will
                 advance
                 the
                 perfection
                 of
                 his
                 nature
                 and
                 promote
                 his
                 true
                 wellfare
                 ,
                 both
                 in
                 this
                 world
                 and
                 the
                 other
                 .
                 Insomuch
                 that
                 if
                 we
                 were
                 to
                 chuse
                 the
                 Laws
                 we
                 would
                 submit
                 unto
                 ,
                 
                 it
                 were
                 not
                 possible
                 for
                 us
                 to
                 contrive
                 any
                 rules
                 more
                 advantageous
                 to
                 our
                 own
                 interest
                 ,
                 than
                 those
                 which
                 Religion
                 doth
                 propose
                 ,
                 and
                 require
                 us
                 to
                 observe
                 ,
                 upon
                 pain
                 of
                 everlasting
                 damnation
                 ,
                 and
                 
                   in
                   hope
                   of
                   eternal
                   life
                   which
                   God
                   that
                   cannot
                   lye
                   hath
                   promised
                   ,
                
                 to
                 all
                 those
                 
                   who
                   by
                   patient
                   continuance
                   in
                   well-doing
                   ,
                   seek
                   for
                   glory
                   and
                   honour
                   and
                   immortality
                   .
                
              
            
             
               
               
                 CHAP.
                 IX
                 .
              
               
                 
                   
                     The
                     Conclusion
                     of
                     the
                     whole
                     ,
                     shewing
                     the
                     excellency
                     of
                     the
                  
                   Christian
                   Religion
                   ,
                   
                     and
                     the
                     advantages
                     of
                     it
                     ,
                     both
                     as
                     to
                     the
                  
                   knowledg
                   and
                   practice
                   
                     of
                     our
                     duty
                     ,
                     above
                     the
                     meer
                  
                   light
                   of
                   Nature
                   .
                
              
               
                 I
                 Have
                 now
                 at
                 large
                 considered
                 the
                 Credibility
                 of
                 the
                 Principles
                 of
                 
                   Natural
                   Religion
                
                 ,
                 and
                 our
                 obligation
                 to
                 the
                 several
                 Duties
                 resulting
                 from
                 those
                 Principles
                 .
                 The
                 purpose
                 of
                 all
                 which
                 is
                 to
                 shew
                 how
                 firm
                 and
                 deep
                 a
                 foundation
                 Religion
                 hath
                 in
                 the
                 Nature
                 and
                 Reason
                 of
                 Mankind
                 :
                 But
                 not
                 in
                 the
                 least
                 to
                 derogate
                 from
                 the
                 necessity
                 and
                 usefulness
                 of
                 
                   Divine
                   Revelation
                
                 ,
                 or
                 to
                 extenuate
                 the
                 great
                 blessing
                 and
                 benefit
                 of
                 the
                 
                   Christian
                   Religion
                
                 ;
                 but
                 rather
                 to
                 prepare
                 and
                 make
                 way
                 for
                 the
                 entertainment
                 of
                 that
                 Doctrine
                 which
                 is
                 so
                 agreeable
                 to
                 the
                 clearest
                 dictates
                 of
                 Natural
                 light
                 .
                 For
                 notwithstanding
                 all
                 that
                 hath
                 been
                 said
                 of
                 
                   Natural
                   Religion
                
                 ,
                 it
                 cannot
                 be
                 denyed
                 ,
                 but
                 that
                 in
                 
                 this
                 dark
                 and
                 degenerate
                 state
                 into
                 which
                 Mankind
                 is
                 sunk
                 ,
                 there
                 is
                 great
                 want
                 of
                 a
                 clearer
                 light
                 to
                 discover
                 our
                 duty
                 to
                 us
                 with
                 greater
                 certainty
                 ,
                 and
                 to
                 put
                 it
                 beyond
                 all
                 doubt
                 and
                 dispute
                 what
                 is
                 the
                 good
                 and
                 acceptable
                 Will
                 of
                 God
                 ;
                 and
                 of
                 a
                 more
                 powerful
                 encouragement
                 to
                 the
                 practice
                 of
                 our
                 duty
                 ,
                 by
                 the
                 promise
                 of
                 a
                 supernatural
                 assistance
                 ,
                 and
                 by
                 the
                 assurance
                 of
                 a
                 great
                 and
                 eternal
                 reward
                 .
                 And
                 all
                 these
                 defects
                 are
                 fully
                 supplied
                 ,
                 by
                 that
                 clear
                 and
                 perfect
                 Revelation
                 which
                 God
                 hath
                 made
                 to
                 the
                 World
                 by
                 our
                 blessed
                 Saviour
                 .
                 And
                 although
                 ,
                 before
                 God
                 was
                 pleased
                 to
                 make
                 this
                 Revelation
                 of
                 his
                 Will
                 to
                 mankind
                 ,
                 men
                 were
                 obliged
                 to
                 the
                 practice
                 of
                 
                   moral
                   duties
                
                 by
                 the
                 
                   Law
                   of
                   Nature
                
                 ,
                 and
                 as
                 the
                 Apostle
                 speaks
                 ,
                 having
                 
                 
                   not
                   the
                   Law
                   were
                   a
                   Law
                   to
                   themselves
                   ,
                   shewing
                   the
                   effect
                   of
                   the
                   Law
                   written
                   upon
                   their
                   hearts
                
                 ;
                 yet
                 now
                 that
                 God
                 hath
                 in
                 so
                 much
                 mercy
                 revealed
                 his
                 Will
                 so
                 plainly
                 to
                 mankind
                 ,
                 it
                 is
                 not
                 enough
                 for
                 us
                 who
                 enjoy
                 this
                 Revelation
                 ,
                 to
                 perform
                 those
                 moral
                 duties
                 which
                 are
                 of
                 natural
                 obligation
                 ,
                 unless
                 we
                 also
                 do
                 them
                 in
                 obedience
                 to
                 Christ
                 as
                 our
                 Lord
                 and
                 Law-giver
                 .
                 As
                 we
                 are
                 
                   Christians
                   ,
                   whatever
                   we
                   do
                   in
                   word
                   or
                   deed
                   ,
                   we
                   must
                   do
                   all
                   in
                
                 
                 
                   the
                   name
                   of
                   the
                   Lord
                   Jesus
                
                 ;
                 and
                 by
                 him
                 
                 alone
                 expect
                 to
                 find
                 acceptance
                 with
                 God.
                 
              
               
                 How
                 far
                 the
                 Moral
                 virtues
                 of
                 meer
                 Heathens
                 ,
                 who
                 walk
                 answerable
                 to
                 the
                 light
                 they
                 have
                 ,
                 may
                 be
                 approved
                 of
                 God
                 ,
                 I
                 shall
                 not
                 now
                 dispute
                 .
                 Only
                 thus
                 much
                 seems
                 clear
                 in
                 the
                 general
                 ,
                 That
                 the
                 Law
                 of
                 Nature
                 being
                 implanted
                 in
                 the
                 hearts
                 of
                 men
                 by
                 God
                 himself
                 ,
                 must
                 therefore
                 be
                 esteemed
                 to
                 be
                 as
                 much
                 his
                 Law
                 ,
                 as
                 any
                 positive
                 Institution
                 whatsoever
                 :
                 And
                 consequently
                 ,
                 conformity
                 to
                 it
                 must
                 in
                 its
                 kind
                 ,
                 
                   in
                   genere
                   morum
                
                 ,
                 be
                 acceptable
                 to
                 him
                 .
                 God
                 loves
                 the
                 societies
                 of
                 mankind
                 ,
                 and
                 because
                 of
                 the
                 necessity
                 of
                 justice
                 ,
                 and
                 virtue
                 ,
                 and
                 probity
                 to
                 the
                 preservation
                 of
                 humane
                 society
                 ,
                 therefore
                 he
                 doth
                 generally
                 give
                 a
                 blessing
                 and
                 success
                 to
                 honest
                 and
                 good
                 enterprizes
                 ,
                 and
                 blasts
                 the
                 contrary
                 with
                 signal
                 judgments
                 and
                 marks
                 of
                 his
                 displeasure
                 .
                 But
                 we
                 cannot
                 from
                 these
                 outward
                 dispensations
                 infer
                 any
                 thing
                 certainly
                 concerning
                 such
                 mens
                 eternal
                 conditions
                 .
              
               
                 Some
                 of
                 the
                 Fathers
                 indeed
                 ,
                 as
                 
                   Justin
                   Martyr
                
                 ,
                 and
                 
                   Clemens
                   Alexandrinus
                
                 and
                 Chrysostom
                 ,
                 have
                 delivered
                 their
                 judgments
                 for
                 the
                 salvation
                 of
                 such
                 Heathens
                 as
                 live
                 according
                 to
                 the
                 light
                 of
                 Nature
                 :
                 But
                 the
                 general
                 stream
                 of
                 the
                 rest
                 is
                 for
                 the
                 contrary
                 
                 opinion
                 .
                 I
                 shall
                 not
                 now
                 enquire
                 into
                 the
                 particular
                 grounds
                 and
                 reasons
                 of
                 this
                 difference
                 .
                 It
                 may
                 suffice
                 to
                 say
                 in
                 general
                 ,
                 that
                 the
                 goodness
                 and
                 mercy
                 of
                 God
                 ,
                 as
                 well
                 as
                 
                   his
                   judgments
                   are
                   a
                   great
                   deep
                
                 ;
                 that
                 
                   he
                   will
                   have
                   mercy
                   on
                   whom
                   he
                   will
                   have
                   mercy
                
                 ;
                 and
                 that
                 when
                 God
                 hath
                 not
                 thought
                 fit
                 to
                 tell
                 us
                 how
                 he
                 will
                 be
                 pleased
                 to
                 deal
                 with
                 such
                 persons
                 ,
                 it
                 is
                 not
                 sit
                 for
                 us
                 to
                 tell
                 Him
                 how
                 he
                 ought
                 to
                 deal
                 with
                 them
                 .
                 Only
                 of
                 this
                 we
                 are
                 sufficiently
                 assured
                 ,
                 that
                 in
                 all
                 ages
                 and
                 places
                 of
                 the
                 world
                 ,
                 all
                 that
                 are
                 saved
                 are
                 saved
                 by
                 the
                 mercy
                 of
                 God
                 ,
                 and
                 by
                 the
                 merits
                 of
                 
                   Jesus
                   Christ
                
                 ,
                 who
                 is
                 the
                 Lamb
                 slain
                 from
                 the
                 foundation
                 of
                 the
                 world
                 ;
                 the
                 Scripture
                 having
                 expresly
                 told
                 us
                 ,
                 that
                 
                   there
                   is
                   no
                   salvation
                   in
                   any
                   other
                   ;
                   for
                   there
                   is
                   none
                   other
                   Name
                   under
                   heaven
                   given
                   among
                   men
                   whereby
                   we
                   must
                   be
                   saved
                   .
                
                 To
                 be
                 sure
                 ,
                 there
                 is
                 no
                 reason
                 for
                 any
                 man
                 ,
                 who
                 lives
                 under
                 the
                 dispensation
                 of
                 the
                 Gospel
                 ,
                 to
                 expect
                 that
                 he
                 
                   shall
                   escape
                
                 ,
                 if
                 he
                 
                   neglect
                   so
                   great
                   salvation
                
                 .
                 This
                 is
                 the
                 tenour
                 of
                 that
                 Doctrine
                 of
                 the
                 Gospel
                 ,
                 which
                 Christ
                 immediately
                 upon
                 his
                 resurrection
                 doth
                 commissionate
                 his
                 Disciples
                 to
                 preach
                 ;
                 
                   Mark
                   16.
                   16.
                   
                   He
                   that
                   believeth
                   shall
                   be
                   saved
                   ,
                   but
                   he
                   that
                   believeth
                   not
                   shall
                   be
                   damned
                   .
                
                 And
                 Joh
                 :
                 3.
                 18.
                 
                 
                   He
                   that
                   believeth
                   
                   not
                   ,
                   is
                   condemned
                   already
                   .
                
                 And
                 presently
                 it
                 follows
                 ,
                 
                   This
                   is
                   the
                   condemnation
                
                 ,
                 &c.
                 And
                 again
                 
                   Joh.
                   7.
                   
                   This
                   is
                   life
                   eternal
                   ,
                   to
                   know
                   thee
                   the
                   only
                   true
                   God
                   ,
                   and
                   him
                   whom
                   thou
                   hast
                   sent
                   ,
                   Jesus
                   Christ.
                   
                
              
               
                 Now
                 that
                 to
                 us
                 ,
                 to
                 whom
                 the
                 Christian
                 Doctrine
                 is
                 revealed
                 and
                 proposed
                 ,
                 the
                 belief
                 and
                 practice
                 of
                 it
                 is
                 the
                 only
                 way
                 wherein
                 we
                 can
                 hope
                 to
                 be
                 accepted
                 ,
                 I
                 shall
                 endeavour
                 to
                 make
                 out
                 by
                 these
                 two
                 arguments
                 :
              
               
                 1.
                 
                 From
                 the
                 Evidence
                 we
                 have
                 of
                 its
                 Divine
                 Authority
                 .
              
               
                 2.
                 
                 From
                 the
                 Excellency
                 of
                 the
                 things
                 contained
                 in
                 it
                 ;
                 which
                 are
                 the
                 two
                 chief
                 grounds
                 of
                 our
                 obligation
                 to
                 it
                 .
              
               
                 1.
                 
                 From
                 that
                 Evidence
                 which
                 we
                 have
                 for
                 the
                 Divine
                 authority
                 of
                 this
                 Doctrine
                 ,
                 above
                 any
                 other
                 .
                 It
                 seems
                 to
                 be
                 a
                 Principle
                 of
                 Nature
                 ,
                 to
                 which
                 all
                 Nations
                 have
                 consented
                 ,
                 That
                 God
                 himself
                 should
                 prescribe
                 the
                 way
                 of
                 his
                 own
                 worship
                 .
                 All
                 kind
                 of
                 inventions
                 whatsoever
                 ,
                 that
                 have
                 been
                 any
                 way
                 useful
                 to
                 humane
                 life
                 ,
                 especially
                 such
                 kind
                 of
                 Laws
                 as
                 concern
                 Civil
                 or
                 Ecclesiastical
                 associations
                 of
                 men
                 ,
                 have
                 upon
                 the
                 first
                 discovery
                 of
                 them
                 been
                 still
                 ascribed
                 to
                 the
                 Deity
                 .
                 As
                 if
                 the
                 Authors
                 of
                 them
                 must
                 needs
                 have
                 been
                 first
                 illuminated
                 with
                 some
                 ray
                 of
                 Divinity
                 .
                 Nor
                 
                 is
                 it
                 probable
                 ,
                 that
                 ever
                 any
                 Nation
                 should
                 ,
                 with
                 any
                 degree
                 of
                 zeal
                 ,
                 embrace
                 the
                 respective
                 Ceremonies
                 of
                 their
                 Religion
                 ,
                 unless
                 they
                 had
                 first
                 esteemed
                 them
                 to
                 have
                 proceeded
                 from
                 Divine
                 Revelation
                 .
              
               
                 Upon
                 this
                 account
                 was
                 it
                 that
                 Lycurgus
                 ,
                 and
                 
                   Numa
                   Pompilius
                
                 ,
                 and
                 Mahomet
                 ,
                 and
                 the
                 rest
                 of
                 those
                 kind
                 of
                 Founders
                 of
                 Nations
                 and
                 Religions
                 ,
                 when
                 they
                 would
                 obtain
                 a
                 reverence
                 and
                 devotion
                 to
                 the
                 things
                 they
                 were
                 to
                 establish
                 ,
                 they
                 were
                 fain
                 to
                 pretend
                 at
                 least
                 to
                 Divine
                 Revelation
                 .
                 Which
                 proceeding
                 of
                 theirs
                 ,
                 though
                 it
                 did
                 really
                 abuse
                 the
                 people
                 with
                 gross
                 delusions
                 ,
                 yet
                 was
                 it
                 founded
                 upon
                 this
                 common
                 Principle
                 ,
                 that
                 none
                 can
                 think
                 aright
                 of
                 God
                 ,
                 much
                 less
                 serve
                 him
                 in
                 an
                 acceptable
                 manner
                 ,
                 unless
                 they
                 are
                 first
                 instructed
                 by
                 him
                 in
                 the
                 true
                 way
                 of
                 doing
                 it
                 .
              
               
                 Now
                 that
                 the
                 Doctrine
                 of
                 Christianity
                 is
                 thus
                 derived
                 to
                 us
                 by
                 Divine
                 Institution
                 ,
                 we
                 have
                 as
                 clear
                 and
                 convincing
                 evidence
                 ,
                 as
                 things
                 of
                 that
                 nature
                 are
                 capable
                 of
                 .
              
               
                 As
                 for
                 the
                 
                   Old
                   Testament
                
                 ,
                 that
                 hath
                 by
                 the
                 general
                 consent
                 of
                 learned
                 men
                 ,
                 all
                 the
                 marks
                 of
                 purest
                 Antiquity
                 ;
                 there
                 being
                 nothing
                 in
                 the
                 world
                 which
                 in
                 this
                 
                 respect
                 is
                 equal
                 to
                 it
                 ,
                 or
                 which
                 may
                 pretend
                 to
                 be
                 compared
                 with
                 it
                 .
                 All
                 other
                 the
                 most
                 ancient
                 monuments
                 of
                 Antiquity
                 coming
                 short
                 of
                 it
                 by
                 many
                 Ages
                 .
                 It
                 was
                 written
                 in
                 the
                 first
                 and
                 most
                 ancient
                 Language
                 ;
                 from
                 which
                 the
                 very
                 Alphabets
                 and
                 Letters
                 of
                 all
                 other
                 Languages
                 (
                 in
                 the
                 opinion
                 of
                 the
                 most
                 learned
                 
                   Heathen
                   ,
                   Plutarch
                   ,
                   Pliny
                   ,
                   Tacitus
                   ,
                   Lucan
                   ,
                
                 &c.
                 )
                 were
                 derived
                 .
                 The
                 very
                 number
                 and
                 order
                 of
                 Letters
                 most
                 generally
                 used
                 in
                 all
                 kind
                 of
                 Alphabets
                 ,
                 being
                 very
                 improper
                 and
                 unnatural
                 ;
                 which
                 it
                 is
                 not
                 likely
                 men
                 of
                 several
                 nations
                 would
                 have
                 all
                 agreed
                 upon
                 ,
                 were
                 it
                 not
                 barely
                 upon
                 this
                 reason
                 ,
                 that
                 they
                 were
                 taken
                 up
                 by
                 imitation
                 ,
                 and
                 so
                 did
                 retain
                 the
                 errors
                 and
                 imperfections
                 of
                 that
                 first
                 original
                 from
                 whence
                 they
                 were
                 derived
                 .
              
               
                 This
                 Book
                 contains
                 as
                 the
                 most
                 ancient
                 ,
                 so
                 the
                 most
                 exact
                 story
                 of
                 the
                 world
                 ,
                 The
                 propagation
                 of
                 men
                 ,
                 and
                 the
                 dispersing
                 of
                 families
                 into
                 the
                 several
                 parts
                 of
                 the
                 earth
                 ;
                 as
                 I
                 shewed
                 before
                 .
              
               
                 And
                 though
                 this
                 Book
                 were
                 written
                 in
                 several
                 ages
                 and
                 places
                 ,
                 by
                 several
                 persons
                 ;
                 yet
                 doth
                 the
                 Doctrine
                 of
                 it
                 accord
                 together
                 ,
                 with
                 a
                 most
                 excellent
                 harmony
                 ,
                 without
                 any
                 dissonance
                 or
                 inconsistency
                 .
              
               
               
                 And
                 for
                 the
                 manner
                 of
                 delivering
                 the
                 things
                 contained
                 in
                 it
                 ,
                 't
                 is
                 so
                 solemn
                 ,
                 reverend
                 and
                 majestick
                 ,
                 so
                 exactly
                 suited
                 to
                 the
                 nature
                 of
                 things
                 ,
                 as
                 may
                 justly
                 provoke
                 our
                 wonder
                 and
                 acknowledgment
                 of
                 its
                 Divine
                 original
                 .
                 Insomuch
                 that
                 Longinus
                 ,
                 a
                 great
                 master
                 of
                 eloquence
                 amongst
                 the
                 Heathens
                 ,
                 hath
                 observed
                 the
                 decorum
                 and
                 majesty
                 which
                 Moses
                 useth
                 in
                 describing
                 the
                 Creation
                 ,
                 in
                 those
                 words
                 ,
                 
                   God
                   said
                   ,
                   Let
                   there
                   be
                   Light
                   ,
                   and
                   there
                   was
                   Light.
                   
                
              
               
                 And
                 as
                 for
                 the
                 
                   New
                   Testament
                
                 .
                 Those
                 various
                 correspondencies
                 ,
                 which
                 it
                 bears
                 to
                 the
                 chief
                 things
                 of
                 the
                 Old
                 Testament
                 ,
                 may
                 sufficiently
                 evidence
                 that
                 mutual
                 relation
                 ,
                 dependance
                 and
                 affinity
                 which
                 there
                 is
                 betwixt
                 them
                 .
                 That
                 in
                 such
                 an
                 Age
                 there
                 was
                 such
                 a
                 man
                 as
                 Christ
                 ,
                 who
                 preached
                 such
                 a
                 doctrine
                 ,
                 wrought
                 many
                 miracles
                 ,
                 suffered
                 an
                 ignominious
                 death
                 ,
                 and
                 was
                 afterwards
                 worshipped
                 as
                 God
                 ,
                 having
                 abundance
                 of
                 disciples
                 and
                 followers
                 ,
                 at
                 first
                 chiefly
                 amongst
                 the
                 vulgar
                 ,
                 but
                 a
                 while
                 after
                 ,
                 amongst
                 several
                 of
                 the
                 most
                 wise
                 and
                 learned
                 men
                 ;
                 who
                 in
                 a
                 short
                 space
                 of
                 time
                 did
                 propagate
                 their
                 belief
                 and
                 doctrine
                 into
                 the
                 most
                 remote
                 parts
                 of
                 the
                 world
                 :
                 I
                 say
                 ,
                 all
                 this
                 is
                 for
                 the
                 truth
                 of
                 the
                 matter
                 of
                 fact
                 ,
                 not
                 
                 so
                 much
                 as
                 doubted
                 or
                 called
                 into
                 question
                 ,
                 by
                 Julian
                 ,
                 or
                 Celsus
                 ,
                 or
                 the
                 Jews
                 themselves
                 ,
                 or
                 any
                 other
                 of
                 the
                 most
                 avowed
                 enemies
                 of
                 Christianity
                 .
                 But
                 we
                 have
                 it
                 by
                 as
                 good
                 certainty
                 as
                 any
                 rational
                 man
                 can
                 wish
                 or
                 hope
                 for
                 ,
                 that
                 is
                 ,
                 by
                 Universal
                 Testimony
                 ,
                 as
                 well
                 of
                 enemies
                 as
                 friends
                 .
              
               
                 And
                 if
                 these
                 things
                 were
                 so
                 ,
                 as
                 to
                 the
                 matter
                 of
                 fact
                 ,
                 the
                 common
                 principles
                 of
                 nature
                 will
                 assure
                 us
                 ,
                 that
                 't
                 is
                 not
                 consistent
                 with
                 the
                 nature
                 of
                 the
                 Deity
                 ,
                 his
                 Truth
                 ,
                 Wisdom
                 or
                 Justice
                 ,
                 to
                 work
                 such
                 miracles
                 in
                 confirmation
                 of
                 a
                 Lye
                 or
                 Imposture
                 .
              
               
                 Nor
                 can
                 it
                 be
                 reasonably
                 objected
                 .
                 That
                 these
                 miracles
                 are
                 now
                 ceased
                 ;
                 and
                 we
                 have
                 not
                 any
                 such
                 extraordinary
                 way
                 to
                 confirm
                 the
                 truth
                 of
                 our
                 Religion
                 :
                 'T
                 is
                 sufficient
                 that
                 they
                 were
                 upon
                 the
                 first
                 plantation
                 of
                 it
                 ,
                 when
                 men
                 were
                 to
                 be
                 instituted
                 and
                 confirmed
                 in
                 that
                 new
                 Doctrine
                 .
                 And
                 there
                 may
                 be
                 as
                 much
                 of
                 the
                 wisdom
                 of
                 Providence
                 in
                 the
                 forbearing
                 them
                 now
                 ,
                 as
                 in
                 working
                 them
                 then
                 .
                 It
                 being
                 not
                 reasonable
                 to
                 think
                 that
                 the
                 universal
                 Laws
                 of
                 Nature
                 by
                 which
                 things
                 are
                 to
                 be
                 regularly
                 guided
                 in
                 their
                 natural
                 course
                 ,
                 should
                 frequently
                 or
                 upon
                 every
                 little
                 occasion
                 be
                 violated
                 or
                 disordered
                 .
              
               
               
                 To
                 which
                 may
                 be
                 added
                 that
                 wonderful
                 way
                 whereby
                 this
                 Religion
                 hath
                 been
                 propagated
                 in
                 the
                 world
                 ,
                 with
                 much
                 simplicity
                 and
                 infirmity
                 in
                 the
                 first
                 publishers
                 of
                 it
                 ;
                 without
                 arms
                 ,
                 or
                 faction
                 ,
                 or
                 favour
                 of
                 great
                 men
                 ,
                 or
                 the
                 perswasions
                 of
                 Philosophers
                 or
                 Orators
                 ;
                 only
                 by
                 a
                 naked
                 proposal
                 of
                 plain
                 evident
                 Truth
                 ,
                 with
                 a
                 firm
                 resolution
                 of
                 suffering
                 and
                 dying
                 for
                 it
                 ,
                 by
                 which
                 it
                 hath
                 subdued
                 all
                 kind
                 of
                 persecutions
                 and
                 oppositions
                 ,
                 and
                 surmounted
                 whatever
                 discouragement
                 or
                 resistance
                 could
                 be
                 laid
                 in
                 its
                 way
                 ,
                 or
                 made
                 against
                 it
                 .
              
               
                 2.
                 
                 From
                 the
                 Excellency
                 of
                 the
                 things
                 contained
                 in
                 it
                 ,
                 both
                 in
                 respect
                 of
                 the
                 
                   
                     End
                     proposed
                     ,
                  
                   
                     Means
                     for
                     the
                     attaining
                     of
                     it
                     .
                  
                
              
               
                 1.
                 
                 From
                 the
                 End
                 it
                 proposes
                 ,
                 the
                 chief
                 reward
                 which
                 it
                 sets
                 before
                 us
                 ,
                 namely
                 ,
                 the
                 eternal
                 vision
                 and
                 fruition
                 of
                 God.
                 Which
                 is
                 so
                 excellent
                 in
                 it self
                 ,
                 and
                 so
                 suitable
                 to
                 a
                 rational
                 Being
                 ,
                 as
                 no
                 other
                 Religion
                 or
                 Profession
                 whatsoever
                 ,
                 hath
                 thought
                 of
                 ,
                 or
                 so
                 expresly
                 insisted
                 upon
                 .
              
               
                 Some
                 of
                 the
                 learned
                 Heathen
                 have
                 placed
                 the
                 happiness
                 of
                 Man
                 in
                 the
                 external
                 
                 sensual
                 delights
                 of
                 this
                 world
                 ;
                 I
                 mean
                 the
                 Epicureans
                 ,
                 who
                 though
                 in
                 other
                 respects
                 they
                 were
                 persons
                 of
                 many
                 excellent
                 and
                 sublime
                 speculations
                 ,
                 yet
                 because
                 of
                 their
                 gross
                 error
                 in
                 this
                 kind
                 ,
                 they
                 have
                 been
                 in
                 all
                 ages
                 looked
                 upon
                 with
                 a
                 kind
                 of
                 execration
                 and
                 abhorrency
                 ,
                 not
                 only
                 amongst
                 the
                 vulgar
                 ,
                 but
                 likewise
                 amongst
                 the
                 learneder
                 sort
                 of
                 Philosophers
                 .
                 'T
                 is
                 an
                 opinion
                 this
                 ,
                 so
                 very
                 gross
                 and
                 ignoble
                 ,
                 as
                 cannot
                 be
                 sufficiently
                 dispised
                 .
                 It
                 doth
                 debase
                 the
                 understanding
                 of
                 man
                 ,
                 and
                 all
                 the
                 principles
                 in
                 him
                 ,
                 that
                 are
                 sublime
                 and
                 generous
                 ,
                 extinguishing
                 the
                 very
                 seeds
                 of
                 honour
                 ,
                 and
                 piety
                 ,
                 and
                 virtue
                 ,
                 affording
                 no
                 room
                 for
                 actions
                 or
                 endeavours
                 ,
                 that
                 are
                 truely
                 great
                 and
                 noble
                 ;
                 being
                 altogether
                 unworthy
                 of
                 the
                 nature
                 of
                 Man
                 ,
                 and
                 doth
                 reduce
                 us
                 to
                 the
                 condition
                 of
                 Beasts
                 .
              
               
                 Others
                 of
                 the
                 wiser
                 Heathen
                 ,
                 have
                 spoken
                 sometimes
                 doubtfully
                 concerning
                 a
                 future
                 estate
                 ,
                 and
                 therefore
                 have
                 placed
                 the
                 reward
                 of
                 virtue
                 ,
                 in
                 the
                 doing
                 of
                 virtuous
                 things
                 .
                 
                   Virtus
                   est
                   sibi
                   praemium
                
                 .
                 Wherein
                 though
                 there
                 be
                 much
                 of
                 truth
                 ,
                 yet
                 it
                 doth
                 not
                 afford
                 encouragement
                 enough
                 ,
                 for
                 the
                 vast
                 desires
                 of
                 a
                 rational
                 soul.
                 
              
               
               
                 Others
                 who
                 have
                 owned
                 a
                 state
                 after
                 this
                 life
                 ,
                 have
                 placed
                 the
                 Happiness
                 of
                 it
                 in
                 gross
                 and
                 sensual
                 pleasures
                 ,
                 Feasts
                 and
                 Gardens
                 ,
                 and
                 Company
                 ,
                 and
                 other
                 such
                 low
                 and
                 gross
                 enjoyments
                 .
              
               
                 Whereas
                 the
                 Doctrine
                 of
                 Christianity
                 doth
                 fix
                 it
                 upon
                 things
                 ,
                 that
                 are
                 much
                 more
                 spiritual
                 and
                 sublime
                 ;
                 the
                 Beatifical
                 Vision
                 ,
                 a
                 clear
                 unerring
                 understanding
                 ,
                 a
                 perfect
                 tranquillity
                 of
                 mind
                 ,
                 a
                 conformity
                 to
                 God
                 ,
                 a
                 perpetual
                 admiring
                 and
                 praising
                 of
                 him
                 :
                 Than
                 which
                 the
                 mind
                 of
                 man
                 cannot
                 fancy
                 any
                 thing
                 that
                 is
                 more
                 excellent
                 or
                 desireable
                 .
              
               
                 2.
                 
                 As
                 to
                 the
                 Means
                 it
                 directs
                 to
                 ,
                 for
                 the
                 attaining
                 of
                 this
                 end
                 ,
                 they
                 are
                 suitable
                 both
                 to
                 the
                 goodness
                 and
                 greatness
                 of
                 the
                 end
                 it self
                 .
              
               
                 1.
                 
                 For
                 the
                 Duties
                 that
                 are
                 enjoyned
                 in
                 reference
                 to
                 
                   Divine
                   worship
                
                 .
                 They
                 are
                 so
                 full
                 of
                 sanctity
                 and
                 spiritual
                 devotion
                 ,
                 as
                 may
                 shame
                 all
                 the
                 pompous
                 solemnities
                 of
                 other
                 Religions
                 ,
                 in
                 their
                 costly
                 sacrifices
                 ,
                 their
                 dark
                 wild
                 mysteries
                 ,
                 and
                 external
                 observances
                 .
                 Whereas
                 this
                 refers
                 chiefly
                 to
                 the
                 holiness
                 of
                 the
                 mind
                 ,
                 resignation
                 to
                 God
                 ,
                 love
                 of
                 him
                 ,
                 dependance
                 upon
                 him
                 ,
                 submission
                 to
                 his
                 Will
                 ,
                 endeavouring
                 to
                 be
                 like
                 him
                 .
              
               
               
                 2.
                 
                 And
                 as
                 for
                 the
                 Duties
                 of
                 the
                 second-Table
                 ,
                 which
                 concern
                 our
                 mutual
                 conversation
                 towards
                 one
                 another
                 ;
                 It
                 allows
                 nothing
                 that
                 is
                 hurtful
                 or
                 noxious
                 ,
                 either
                 to
                 our selves
                 ,
                 or
                 others
                 :
                 Forbids
                 all
                 kind
                 of
                 injury
                 or
                 revenge
                 ,
                 commands
                 to
                 overcome
                 evil
                 with
                 good
                 ,
                 to
                 pray
                 for
                 enemies
                 and
                 persecutors
                 ,
                 doth
                 not
                 admit
                 of
                 any
                 mental
                 ,
                 much
                 less
                 any
                 corporal
                 uncleanness
                 ;
                 doth
                 not
                 tolerate
                 any
                 immodest
                 or
                 uncomely
                 word
                 or
                 gesture
                 ;
                 forbids
                 us
                 to
                 wrong
                 others
                 in
                 their
                 goods
                 and
                 possessions
                 ,
                 or
                 to
                 mispend
                 our
                 own
                 ;
                 requires
                 us
                 to
                 be
                 very
                 tender
                 both
                 of
                 our
                 own
                 and
                 other
                 mens
                 reputations
                 :
                 In
                 brief
                 ,
                 it
                 injoyns
                 nothing
                 but
                 what
                 is
                 helpful
                 ,
                 and
                 useful
                 ,
                 and
                 good
                 for
                 mankind
                 .
                 Whatever
                 any
                 Philosophers
                 have
                 prescribed
                 concerning
                 their
                 moral
                 virtues
                 of
                 Temperance
                 ,
                 and
                 Prudence
                 ,
                 and
                 Patience
                 ,
                 and
                 the
                 duties
                 of
                 several
                 relations
                 ,
                 is
                 here
                 injoyned
                 in
                 a
                 far
                 more
                 eminent
                 ,
                 sublime
                 and
                 comprehensive
                 manner
                 .
                 Besides
                 such
                 Examples
                 and
                 incitations
                 to
                 piety
                 as
                 are
                 not
                 to
                 be
                 parallel'd
                 elsewhere
                 .
                 The
                 whole
                 Systeme
                 of
                 its
                 Doctrine
                 being
                 transcendently
                 excellent
                 ,
                 and
                 so
                 exactly
                 conformable
                 to
                 the
                 highest
                 ,
                 purest
                 reason
                 ,
                 that
                 in
                 those
                 very
                 things
                 wherein
                 it
                 goes
                 beyond
                 the
                 rules
                 of
                 Moral
                 Philosophy
                 ,
                 
                 we
                 cannot
                 in
                 our
                 best
                 judgment
                 but
                 consent
                 and
                 submit
                 to
                 it
                 .
              
               
                 In
                 brief
                 ,
                 it
                 doth
                 in
                 every
                 respect
                 so
                 fully
                 answer
                 the
                 chief
                 scope
                 and
                 design
                 of
                 Religion
                 ,
                 in
                 giving
                 all
                 imaginable
                 honour
                 and
                 submission
                 to
                 the
                 Deity
                 ,
                 promoting
                 the
                 good
                 of
                 mankind
                 ,
                 satisfying
                 and
                 supporting
                 the
                 mind
                 of
                 man
                 ,
                 with
                 the
                 highest
                 kind
                 of
                 enjoyments
                 ,
                 that
                 a
                 rational
                 soul
                 can
                 wish
                 or
                 hope
                 for
                 ,
                 as
                 no
                 other
                 Religion
                 or
                 Profession
                 whatsoever
                 can
                 pretend
                 unto
                 .
              
               
                 What
                 hath
                 briefly
                 been
                 said
                 upon
                 this
                 argument
                 may
                 suffice
                 to
                 shew
                 the
                 exceeding
                 folly
                 and
                 unreasonableness
                 of
                 those
                 men
                 who
                 are
                 sceptical
                 and
                 indifferent
                 as
                 to
                 any
                 kind
                 of
                 Religion
                 .
                 'T
                 is
                 a
                 vice
                 this
                 ,
                 that
                 if
                 it
                 may
                 not
                 be
                 styled
                 direct
                 Atheism
                 ,
                 yet
                 certainly
                 it
                 is
                 the
                 very
                 next
                 degree
                 to
                 it
                 .
                 And
                 there
                 is
                 too
                 much
                 reason
                 to
                 suspect
                 ,
                 that
                 it
                 doth
                 in
                 this
                 generation
                 very
                 much
                 abound
                 ,
                 not
                 only
                 amongst
                 the
                 Vulgar
                 ,
                 but
                 such
                 also
                 as
                 would
                 be
                 thought
                 the
                 greatest
                 Wits
                 ,
                 and
                 most
                 knowing
                 men
                 .
                 It
                 hath
                 been
                 occasioned
                 by
                 that
                 heat
                 and
                 zeal
                 of
                 men
                 in
                 those
                 various
                 contrary
                 opinions
                 ,
                 which
                 have
                 of
                 late
                 abounded
                 ,
                 together
                 with
                 those
                 great
                 scandals
                 that
                 have
                 been
                 given
                 by
                 the
                 Professors
                 of
                 Religion
                 
                 on
                 several
                 hands
                 .
                 From
                 whence
                 men
                 of
                 corrupt
                 minds
                 have
                 taken
                 occasion
                 to
                 doubt
                 of
                 all
                 kind
                 of
                 Religion
                 ;
                 and
                 to
                 look
                 upon
                 it
                 only
                 as
                 a
                 Political
                 invention
                 ,
                 which
                 doth
                 no
                 farther
                 oblige
                 ,
                 than
                 as
                 the
                 Laws
                 of
                 several
                 Countries
                 do
                 provide
                 for
                 it
                 .
                 These
                 common
                 scandals
                 have
                 been
                 the
                 occasion
                 ,
                 but
                 the
                 
                   true
                   ground
                
                 at
                 the
                 bottom
                 of
                 such
                 mens
                 prejudice
                 and
                 dissatisfaction
                 ,
                 is
                 the
                 strictness
                 and
                 purity
                 of
                 this
                 Religion
                 ,
                 which
                 they
                 find
                 puts
                 too
                 great
                 a
                 restraint
                 and
                 check
                 upon
                 their
                 exorbitant
                 lusts
                 and
                 passions
                 .
              
               
                 I
                 know
                 they
                 will
                 pretend
                 for
                 their
                 hesitation
                 and
                 indifferency
                 in
                 this
                 kind
                 ,
                 the
                 want
                 of
                 clear
                 and
                 infallible
                 evidence
                 for
                 the
                 truth
                 of
                 Christianity
                 ;
                 than
                 which
                 nothing
                 can
                 be
                 more
                 absurd
                 and
                 unworthy
                 of
                 a
                 rational
                 man.
                 For
                 let
                 it
                 be
                 but
                 impartially
                 considered
                 ;
                 what
                 is
                 it
                 ,
                 that
                 such
                 men
                 would
                 have
                 ?
                 Do
                 they
                 expect
                 Mathematical
                 proof
                 and
                 certainty
                 in
                 Moral
                 things
                 ?
                 Why
                 ,
                 they
                 may
                 as
                 well
                 expect
                 to
                 see
                 with
                 their
                 ears
                 ,
                 and
                 hear
                 with
                 their
                 eyes
                 .
                 Such
                 kind
                 of
                 things
                 (
                 as
                 I
                 shewed
                 at
                 large
                 in
                 the
                 beginning
                 of
                 this
                 Treatise
                 )
                 being
                 altogether
                 as
                 disproportioned
                 to
                 such
                 kind
                 of
                 proofs
                 ,
                 as
                 the
                 objects
                 of
                 the
                 several
                 senses
                 are
                 to
                 one
                 another
                 .
                 The
                 arguments
                 or
                 proof
                 to
                 be
                 used
                 in
                 several
                 matters
                 
                 are
                 of
                 various
                 and
                 different
                 kinds
                 ,
                 according
                 to
                 the
                 nature
                 of
                 the
                 things
                 to
                 be
                 proved
                 .
                 And
                 it
                 will
                 become
                 every
                 rational
                 man
                 to
                 yeild
                 to
                 such
                 proofs
                 ,
                 as
                 the
                 nature
                 of
                 the
                 thing
                 which
                 he
                 enquires
                 about
                 is
                 capable
                 of
                 :
                 And
                 that
                 man
                 is
                 to
                 be
                 looked
                 upon
                 as
                 froward
                 and
                 contentious
                 ,
                 who
                 will
                 not
                 rest
                 satisfied
                 in
                 such
                 kind
                 of
                 Evidence
                 as
                 is
                 counted
                 sufficient
                 ,
                 either
                 by
                 all
                 others
                 ,
                 or
                 by
                 most
                 ,
                 or
                 by
                 the
                 wisest
                 men
                 .
              
               
                 If
                 we
                 suppose
                 God
                 to
                 have
                 made
                 any
                 Revelation
                 of
                 his
                 Will
                 to
                 mankind
                 ,
                 can
                 any
                 man
                 propose
                 or
                 fancy
                 any
                 better
                 way
                 for
                 conveying
                 down
                 to
                 Posterity
                 the
                 Certainty
                 of
                 it
                 ,
                 than
                 that
                 clear
                 and
                 universal
                 Tradition
                 which
                 we
                 have
                 for
                 the
                 History
                 of
                 the
                 Gospel
                 ?
                 And
                 must
                 not
                 that
                 man
                 be
                 very
                 unreasonable
                 ,
                 who
                 will
                 not
                 be
                 content
                 with
                 as
                 much
                 evidence
                 for
                 an
                 
                   ancient
                   Book
                
                 or
                 
                   matter
                   of
                   Fact
                
                 ,
                 as
                 any
                 thing
                 of
                 that
                 nature
                 is
                 capable
                 of
                 ?
                 If
                 it
                 be
                 only
                 infallible
                 and
                 mathematical
                 Certainty
                 that
                 can
                 settle
                 his
                 mind
                 ,
                 why
                 should
                 he
                 believe
                 that
                 he
                 was
                 born
                 of
                 such
                 Parents
                 ,
                 and
                 belongs
                 to
                 such
                 a
                 Family
                 ?
                 'T
                 is
                 possible
                 men
                 might
                 have
                 combined
                 together
                 to
                 delude
                 him
                 with
                 such
                 a
                 Tradition
                 .
                 Why
                 may
                 he
                 not
                 as
                 well
                 think
                 ,
                 that
                 he
                 was
                 born
                 a
                 Prince
                 and
                 not
                 a
                 Subject
                 ,
                 and
                 
                 consequently
                 deny
                 all
                 duties
                 of
                 subjection
                 and
                 obedience
                 to
                 those
                 above
                 him
                 ?
                 There
                 is
                 nothing
                 so
                 wild
                 and
                 extravagant
                 ,
                 to
                 which
                 men
                 may
                 not
                 expose
                 themselves
                 by
                 such
                 a
                 kind
                 of
                 nice
                 and
                 scrupulous
                 incredulity
                 .
              
               
                 Whereas
                 ,
                 if
                 to
                 the
                 enquiries
                 about
                 Religion
                 a
                 man
                 would
                 but
                 bring
                 with
                 him
                 the
                 same
                 candour
                 and
                 ingenuity
                 ,
                 the
                 same
                 readiness
                 to
                 be
                 instructed
                 ,
                 which
                 he
                 doth
                 to
                 the
                 study
                 of
                 humane
                 Arts
                 and
                 Sciences
                 ,
                 that
                 is
                 ,
                 a
                 mind
                 free
                 from
                 violent
                 prejudices
                 and
                 a
                 desire
                 of
                 contention
                 ;
                 It
                 can
                 hardly
                 be
                 imagined
                 ,
                 but
                 that
                 he
                 must
                 be
                 convinced
                 and
                 subdued
                 by
                 those
                 clear
                 evidences
                 which
                 offer
                 themselves
                 to
                 every
                 inquisitive
                 mind
                 ,
                 concerning
                 the
                 truth
                 of
                 the
                 
                   Principles
                   of
                   Religion
                
                 in
                 general
                 ,
                 and
                 concerning
                 the
                 
                   Divine
                   Authority
                
                 of
                 the
                 
                   H.
                   Scriptures
                
                 ,
                 and
                 of
                 the
                 
                   Christian
                   Religion
                
                 .
              
            
             
               FINIS
               .
            
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
          
        
      
       
         
           
             
             
             
               A
               SERMON
               Preached
               at
               the
               FUNERAL
               OF
               THE
               
                 Right
                 Reverend
                 Father
                 in
                 God
              
               ,
               JOHN
               Late
               Lord
               Bishop
               of
               Chester
               .
               At
               the
               Guildhall
               Chappel
               LONDON
               ,
               On
               Thursday
               the
               12.
               of
               December
               ,
               1672.
               
            
             
               By
               
                 William
                 Lloyd
              
               D.
               D.
               Dean
               of
               Bangor
               ,
               and
               one
               of
               His
               Majesties
               Chaplains
               in
               Ordinary
               .
            
             
               LONDON
               :
               Printed
               for
               
                 Henry
                 Brome
              
               ,
               1675.
               
            
          
        
         
           
             
             
             
               
                 HEB.
                 13.
                 7.
                 
              
               
                 Remember
                 them
                 which
                 have
                 the
                 Rule
                 over
                 you
                 ,
                 who
                 have
                 spoken
                 to
                 you
                 the
                 word
                 of
                 God
                 ;
                 whose
                 Faith
                 follow
                 ,
                 considering
                 the
                 end
                 of
                 their
                 conversation
                 .
              
            
             
               IN
               handling
               this
               Text
               of
               holy
               Scripture
               ,
               that
               we
               may
               mingle
               nothing
               of
               Humane
               Affections
               ,
               that
               our
               Passions
               may
               give
               no
               Interruption
               to
               you
               in
               hearing
               ,
               or
               to
               me
               in
               speaking
               ;
               I
               should
               desire
               to
               suppress
               them
               quite
               ,
               if
               it
               were
               possible
               .
               And
               possible
               it
               is
               ,
               where
               they
               are
               slightly
               raised
               ,
               as
               upon
               common
               and
               ordinary
               occasions
               :
               
               But
               where
               they
               are
               grounded
               and
               strong
               ,
               where
               they
               dare
               argue
               ,
               and
               seem
               to
               have
               Reason
               on
               their
               side
               ,
               as
               there
               is
               too
               much
               in
               sight
               for
               ours
               ;
               there
               I
               think
               it
               is
               in
               vain
               to
               endeavour
               it
               :
               The
               only
               way
               in
               this
               case
               ,
               is
               to
               give
               them
               some
               kind
               of
               Vent
               ,
               to
               discharge
               them
               in
               part
               ,
               and
               to
               govern
               what
               remains
               of
               the
               Affections
               .
            
             
               You
               will
               I
               hope
               the
               rather
               bear
               with
               my
               Infirmity
               ,
               that
               I
               cannot
               contain
               from
               deploring
               the
               Loss
               ,
               the
               irreparable
               Loss
               that
               we
               suffer
               ,
               I
               think
               all
               suffer
               ,
               in
               the
               death
               of
               this
               Eminent
               Person
               .
               He
               was
               the
               man
               in
               whom
               his
               Friends
               had
               experience
               of
               much
               good
               ,
               and
               had
               hopes
               of
               much
               more
               ;
               not
               so
               much
               for
               his
               greatness
               or
               power
               ,
               as
               abstracting
               from
               these
               ,
               for
               what
               they
               found
               in
               himself
               ,
               which
               was
               a
               great
               and
               manifold
               Blessing
               to
               all
               that
               lived
               within
               his
               conversation
               .
               He
               
               was
               a
               Father
               ,
               a
               Counsellor
               ,
               a
               Comforter
               ,
               a
               Helper
               ,
               a
               sure
               Friend
               :
               He
               was
               all
               they
               could
               wish
               in
               every
               Relation
               ,
               and
               by
               the
               course
               of
               Nature
               ,
               might
               have
               been
               for
               many
               years
               .
               But
               for
               our
               sins
               ,
               (
               though
               for
               his
               unspeakable
               advantage
               )
               the
               great
               and
               wise
               God
               was
               not
               pleased
               to
               continue
               that
               Blessing
               ;
               He
               took
               him
               out
               of
               this
               World
               ,
               when
               for
               ought
               we
               could
               judge
               ,
               there
               was
               most
               need
               of
               such
               men
               to
               live
               in
               it
               ;
               and
               when
               we
               had
               much
               reason
               to
               expect
               more
               good
               than
               ever
               by
               his
               living
               in
               it
               .
            
             
               Oh
               the
               Unsearchable
               ways
               and
               Counsels
               of
               God!
               Oh
               the
               Blindness
               of
               Humane
               hopes
               and
               expectations
               !
               While
               we
               please
               our selves
               with
               the
               good
               we
               have
               in
               hand
               ,
               while
               we
               reach
               out
               for
               more
               ,
               as
               if
               there
               would
               never
               be
               an
               end
               ,
               within
               a
               few
               days
               all
               withers
               ,
               all
               
               vanisheth
               to
               This
               :
               We
               have
               Nothing
               left
               ,
               but
               what
               it
               grieves
               us
               to
               see
               ;
               We
               have
               nothing
               remains
               ,
               but
               what
               we
               are
               willing
               to
               be
               rid
               of
               ,
               a
               poor
               shell
               of
               earth
               ,
               that
               we
               make
               haste
               to
               bury
               out
               of
               our
               sight
               .
            
             
               Yes
               ;
               of
               wise
               and
               good
               men
               ,
               which
               is
               their
               Priviledg
               above
               others
               ,
               there
               remains
               after
               Death
               ,
               a
               Memory
               ,
               an
               Example
               which
               they
               leave
               behind
               them
               ,
               as
               a
               sacred
               Depositum
               for
               us
               to
               keep
               and
               use
               until
               we
               see
               them
               again
               .
               Are
               these
               things
               Nothing
               in
               our
               sight
               ?
               They
               are
               above
               all
               price
               in
               the
               sight
               of
               God
               ;
               who
               ,
               that
               they
               may
               be
               so
               to
               us
               ,
               both
               telleth
               us
               the
               worth
               ,
               and
               recommends
               them
               to
               our
               esteem
               ,
               and
               requires
               the
               fruit
               of
               them
               in
               many
               places
               of
               Scripture
               :
               But
               in
               none
               with
               more
               Application
               to
               our
               present
               Occasion
               ,
               than
               in
               my
               Text.
               I
               shall
               sufficiently
               Justifie
               
               my
               choice
               of
               it
               ,
               if
               I
               can
               but
               make
               it
               be
               understood
               :
               I
               shall
               shew
               the
               full
               Import
               of
               it
               ,
               in
               those
               duties
               which
               it
               contains
               :
               I
               shall
               endeavour
               to
               stir
               you
               up
               to
               practise
               them
               with
               respect
               to
               this
               present
               occasion
               .
            
             
               First
               ,
               For
               the
               understanding
               of
               my
               Text
               ,
               we
               are
               to
               look
               for
               no
               help
               from
               what
               goes
               next
               before
               it
               ,
               or
               after
               it
               :
               For
               the
               whole
               business
               of
               it
               is
               contained
               within
               it self
               .
               It
               lies
               in
               the
               heap
               among
               other
               directions
               ,
               which
               without
               any
               certain
               connexion
               between
               them
               ,
               were
               given
               by
               the
               Writer
               of
               this
               Epistle
               to
               the
               Hebrews
               ,
               that
               is
               ,
               to
               those
               Jews
               who
               were
               converted
               to
               be
               Christians
               .
            
             
               For
               the
               time
               when
               it
               was
               written
               ,
               we
               are
               certain
               of
               this
               ,
               that
               it
               was
               while
               Timothy
               lived
               ;
               for
               he
               is
               mentioned
               as
               living
               in
               the
               24
               Verse
               of
               this
               Chapter
               .
               And
               he
               being
               
               there
               said
               to
               have
               suffered
               Imprisonment
               for
               the
               Gospel
               ,
               this
               brings
               us
               a
               little
               nearer
               to
               the
               knowledg
               of
               the
               time
               :
               For
               then
               it
               must
               be
               after
               both
               S.
               Pauls
               Epistles
               to
               Timothy
               .
               In
               the
               last
               of
               those
               Epistles
               ,
               which
               was
               some
               years
               after
               the
               other
               ,
               S.
               Paul
               speaks
               much
               of
               his
               own
               Imprisonment
               for
               the
               Gospel
               :
               He
               warns
               Timothy
               oft
               ,
               that
               he
               must
               suffer
               for
               the
               Gospel
               :
               He
               instructs
               him
               what
               to
               do
               when
               God
               shall
               call
               him
               to
               suffer
               .
               Not
               a
               word
               of
               any
               thing
               that
               he
               had
               suffered
               already
               :
               Nay
               ,
               he
               counsels
               him
               as
               a
               young
               man
               ,
               that
               had
               never
               been
               tried
               .
               He
               invites
               him
               to
               Rome
               ,
               which
               was
               the
               great
               place
               of
               tryal
               ;
               in
               which
               place
               ,
               as
               it
               appears
               in
               the
               close
               of
               this
               Chapter
               ,
               Timothy
               did
               suffer
               that
               Imprisonment
               for
               the
               Gospel
               ,
               from
               which
               he
               was
               deliver'd
               ,
               when
               this
               Epistle
               was
               written
               .
               It
               appears
               ,
               that
               after
               the
               Epistle
               
               to
               Timothy
               ,
               how
               long
               after
               we
               know
               not
               ,
               he
               did
               go
               to
               Rome
               ,
               as
               Paul
               will'd
               him
               .
               How
               long
               he
               staid
               there
               we
               know
               not
               ,
               ere
               he
               did
               suffer
               imprisonment
               .
               How
               long
               he
               was
               in
               Prison
               ,
               we
               know
               not
               ,
               ere
               he
               was
               set
               at
               liberty
               .
               Only
               we
               know
               ,
               it
               was
               a
               considerable
               time
               ,
               we
               have
               reason
               to
               think
               it
               might
               be
               some
               years
               ;
               it
               might
               be
               many
               years
               that
               this
               Epistle
               was
               written
               after
               the
               second
               Epistle
               to
               Timothy
               .
            
             
               And
               if
               so
               ,
               then
               it
               was
               written
               ,
               not
               only
               as
               Theodoret
               says
               ,
               long
               after
               the
               death
               of
               James
               the
               Brother
               of
               John
               :
               But
               account
               it
               how
               you
               will
               ,
               this
               Epistle
               was
               written
               ,
               after
               the
               death
               of
               James
               the
               Brother
               of
               our
               Lord
               :
               Which
               James
               being
               the
               first
               Bishop
               of
               Jerusalem
               ,
               and
               the
               other
               James
               an
               Apostle
               ,
               that
               is
               ,
               a
               Bishop
               at
               large
               ,
               and
               both
               these
               being
               put
               to
               death
               at
               Jerusalem
               ;
               
               Not
               to
               search
               into
               Church-History
               for
               those
               others
               of
               their
               order
               ,
               who
               dyed
               before
               this
               time
               in
               other
               places
               ;
               nor
               to
               guess
               how
               many
               others
               were
               dead
               ,
               that
               are
               not
               recorded
               in
               Church-History
               :
               If
               we
               think
               of
               no
               more
               but
               these
               two
               eminent
               servants
               of
               Christ
               ,
               we
               cannot
               be
               to
               seek
               of
               the
               understanding
               of
               this
               Text
               ,
               nor
               of
               the
               application
               to
               our
               particular
               purpose
               .
               I
               say
               not
               ,
               but
               it
               may
               have
               a
               more
               general
               extent
               .
               There
               is
               a
               memory
               due
               ,
               not
               only
               to
               the
               Apostles
               of
               Christ
               ,
               and
               to
               the
               Bishops
               their
               Successors
               ;
               but
               to
               all
               other
               good
               Ministers
               of
               Christ
               ,
               yea
               to
               all
               other
               exemplary
               Christians
               .
               But
               if
               the
               Apostle
               had
               meant
               this
               only
               of
               Bishops
               ,
               I
               cannot
               guess
               that
               he
               would
               have
               it
               exprest
               otherwise
               ,
               than
               he
               hath
               done
               in
               my
               Text.
               
            
             
               To
               prove
               this
               ,
               I
               must
               have
               recourse
               to
               the
               Original
               ,
               and
               not
               
               wholly
               depend
               upon
               our
               English
               Translation
               .
               For
               that
               he
               meant
               this
               of
               Bishops
               ,
               it
               appears
               not
               sufficiently
               ,
               and
               of
               them
               being
               dead
               ,
               not
               at
               all
               ,
               in
               our
               Translation
               .
               And
               yet
               from
               the
               Original
               ,
               I
               see
               no
               reason
               to
               doubt
               ,
               that
               our
               Apostle
               in
               this
               Text
               ,
               meant
               no
               other
               but
               Bishops
               ,
               and
               those
               departed
               this
               life
               .
            
             
               For
               the
               Order
               of
               Bishops
               ,
               it
               is
               described
               by
               those
               acts
               of
               Ruling
               and
               Teaching
               ,
               in
               the
               words
               of
               our
               Translation
               ;
               but
               it
               is
               much
               more
               expresly
               by
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               Original
               .
               For
               the
               meaning
               of
               which
               word
               ,
               to
               whom
               should
               we
               resort
               ,
               but
               either
               to
               the
               Greeks
               ,
               in
               whose
               Language
               ;
               or
               to
               the
               Jews
               ,
               for
               whose
               immediate
               use
               this
               was
               written
               ?
               Among
               the
               Greeks
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               a
               general
               word
               ,
               it
               signifies
               Rulers
               Ecclesiastical
               or
               Civil
               .
               In
               this
               Verse
               they
               take
               it
               for
               Ecclesiastical
               
               Rulers
               :
               So
               Chrysostom
               on
               my
               Text
               ;
               and
               Oecumenius
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               Apostle
               speaks
               of
               Bishops
               in
               this
               Verse
               .
               If
               the
               Jews
               would
               say
               so
               too
               ,
               what
               could
               we
               have
               more
               ?
               They
               do
               say
               it
               ,
               as
               much
               as
               we
               have
               reason
               to
               expect
               .
               In
               their
               Traditional
               Language
               they
               call
               one
               of
               our
               Bishops
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               which
               in
               effect
               is
               the
               word
               in
               my
               Text.
               So
               then
               we
               have
               the
               consent
               both
               of
               Greeks
               and
               of
               Hebrews
               ,
               that
               is
               ,
               of
               them
               who
               had
               most
               reason
               to
               know
               the
               meaning
               of
               the
               word
               ,
               that
               Bishops
               are
               meant
               by
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               my
               Text.
               
            
             
               That
               the
               Apostle
               here
               speaks
               not
               of
               Living
               ,
               but
               of
               Dead
               Bishops
               :
               of
               them
               that
               Had
               the
               Rule
               before
               that
               time
               ;
               though
               't
               is
               rendred
               ,
               that
               Have
               ,
               in
               our
               Translation
               ;
               it
               appeareth
               by
               other
               words
               in
               my
               Text.
               
                 Remember
                 them
              
               ,
               says
               the
               Apostle
               :
               What
               ,
               those
               that
               are
               present
               ?
               
               They
               are
               not
               the
               objects
               of
               Memory
               ,
               but
               of
               Sense
               .
               Remember
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               good
               Bishops
               you
               have
               had
               :
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 them
                 that
                 have
                 spoken
                 to
                 you
                 ,
              
               that
               have
               spoken
               their
               last
               ,
               and
               shall
               speak
               no
               more
               in
               this
               world
               :
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               considering
               ,
               looking
               back
               ,
               or
               looking
               up
               to
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 the
                 end
                 of
                 their
                 conversation
              
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               signifies
               the
               whole
               course
               of
               this
               life
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               the
               end
               or
               period
               of
               it
               .
               Look
               back
               ,
               says
               the
               Apostle
               ,
               to
               your
               Bishops
               deceased
               ,
               
                 consider
                 their
                 end
              
               ,
               or
               Exit
               ,
               or
               going
               out
               of
               this
               world
               .
            
             
               To
               confirm
               this
               ,
               if
               any
               doubt
               ,
               I
               shall
               desire
               him
               to
               compare
               this
               Verse
               with
               the
               17
               of
               this
               Chapter
               .
               In
               both
               Verses
               the
               Apostle
               speaks
               of
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               that
               is
               ,
               of
               Bishops
               ,
               as
               I
               have
               interpreted
               and
               proved
               .
               In
               the
               17.
               he
               shews
               our
               duty
               to
               the
               living
               ,
               
                 Obey
                 them
              
               ,
               says
               the
               Apostle
               ,
               
               
                 and
                 Submit
                 your selves
                 ,
                 for
                 they
                 watch
                 for
                 your
                 souls
                 .
              
               In
               this
               Verse
               he
               shews
               our
               duty
               to
               Bishops
               deceased
               ;
               
                 Remember
                 them
                 ,
                 and
                 follow
                 their
                 Faith
                 ,
                 considering
                 the
                 end
                 of
                 their
                 conversation
                 .
              
            
             
               I
               think
               more
               needs
               not
               be
               said
               ,
               to
               shew
               the
               scope
               of
               my
               Text
               ,
               and
               how
               applicable
               it
               is
               to
               our
               present
               Occasion
               .
               It
               being
               clear
               that
               the
               Apostle
               speaks
               here
               of
               Bishops
               ,
               and
               of
               them
               being
               departed
               this
               life
               .
            
             
               I
               now
               proceed
               to
               the
               duties
               required
               at
               our
               hands
               ;
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Remember
               and
               Imitate
               .
            
             
               First
               ,
               Remember
               .
               'T
               is
               a
               natural
               desire
               that
               men
               have
               ,
               to
               be
               remembred
               when
               they
               are
               dead
               .
               We
               do
               not
               find
               it
               is
               so
               in
               any
               other
               creature
               :
               They
               desire
               to
               live
               as
               long
               as
               they
               can
               ;
               but
               for
               ought
               we
               can
               judge
               ,
               by
               any
               Indication
               ,
               they
               have
               no
               regard
               to
               what
               shall
               
               come
               after
               .
               The
               reason
               is
               plain
               ,
               for
               their
               Being
               determines
               with
               their
               life
               .
               But
               for
               man
               ,
               among
               many
               other
               tokens
               of
               Immortality
               ,
               he
               hath
               by
               secret
               Instinct
               ,
               a
               Natural
               desire
               to
               be
               thought
               of
               ,
               and
               spoken
               of
               in
               after-times
               .
               We
               see
               this
               ,
               not
               only
               in
               them
               that
               are
               inflamed
               with
               the
               hope
               of
               a
               Future
               life
               ;
               but
               even
               in
               those
               ,
               that
               ,
               for
               ought
               appears
               to
               us
               ,
               know
               or
               think
               little
               of
               any
               more
               but
               the
               present
               .
            
             
               What
               else
               made
               the
               Egyptian
               Kings
               lay
               out
               their
               wealth
               on
               Pyramids
               ,
               and
               the
               like
               stupendious
               buildings
               ?
               What
               moved
               the
               old
               Greeks
               and
               the
               Romans
               ,
               with
               so
               much
               care
               and
               expence
               to
               leave
               Statues
               and
               other
               Monuments
               ,
               with
               Inscriptions
               of
               their
               names
               ?
               What
               meant
               those
               in
               the
               unlettered
               Nations
               ,
               by
               the
               much
               harder
               shifts
               they
               have
               made
               to
               convey
               any
               
               thing
               of
               themselves
               to
               Posterity
               ?
               I
               need
               not
               seek
               for
               instances
               of
               this
               in
               remote
               Times
               and
               Countries
               ,
               when
               we
               see
               't
               is
               so
               frequent
               in
               our
               Age
               ,
               and
               perhaps
               no-where
               more
               than
               in
               this
               City
               ;
               for
               men
               of
               design
               ,
               that
               think
               long
               before-hand
               ,
               above
               all
               other
               things
               ,
               to
               provide
               for
               this
               kind
               of
               Immortality
               .
               Some
               venture
               their
               lives
               ,
               others
               wear
               out
               themselves
               ,
               they
               do
               and
               suffer
               any
               thing
               to
               get
               estates
               :
               Not
               for
               themselves
               ,
               that
               might
               be
               happier
               without
               them
               ;
               nor
               so
               much
               for
               their
               known
               Heirs
               ,
               whom
               they
               load
               with
               Entails
               ,
               as
               for
               men
               whom
               they
               know
               not
               ,
               but
               only
               hope
               they
               will
               be
               in
               after-times
               .
               
                 For
                 their
                 inward
                 thought
                 is
                 ,
                 that
                 their
                 houses
                 shall
                 continue
                 for
                 ever
                 ,
                 and
                 their
                 dwelling-place
                 to
                 all
                 generations
                 :
                 they
                 call
                 their
                 lands
                 by
                 their
                 own
                 names
                 .
                 This
                 their
                 way
                 is
                 their
                 folly
                 ,
              
               and
               those
               that
               see
               it
               are
               such
               
               fools
               to
               take
               after
               them
               ,
               says
               
                 David
                 ,
                 Psal.
              
               49.
               11.
               
            
             
               But
               if
               this
               design
               take
               ,
               it
               must
               be
               in
               spite
               of
               God
               ,
               who
               hath
               declared
               it
               shall
               not
               do
               .
               He
               will
               thwart
               wicked
               men
               .
               They
               that
               provide
               not
               for
               the
               true
               Immortality
               ,
               shall
               lose
               their
               design
               in
               this
               shadow
               of
               it
               .
               Either
               their
               name
               shall
               be
               forgotten
               ;
               God
               hath
               threatned
               
                 he
                 will
                 cut
                 it
                 off
                 ,
                 he
                 will
                 blot
                 it
                 out
                 ,
                 their
                 memory
                 shall
                 perish
                 with
                 them
                 :
              
               Or
               if
               it
               survive
               ,
               it
               shall
               be
               to
               their
               shame
               ,
               
                 their
                 name
                 shall
                 rot
                 ,
                 Prov.
              
               10.
               7.
               
               What
               they
               build
               for
               fame
               ,
               shall
               be
               like
               Absoloms
               Pillar
               ,
               which
               remains
               to
               this
               day
               ;
               but
               the
               passers
               by
               throw
               stones
               at
               it
               ,
               in
               detestation
               of
               his
               Memory
               :
               Such
               is
               generally
               ,
               though
               not
               always
               ,
               the
               curse
               of
               God
               that
               pursues
               wicked
               men
               .
            
             
               Whereas
               contrariwise
               it
               is
               the
               Promise
               of
               God
               to
               the
               Just
               ,
               
                 that
                 
                 they
                 shall
                 always
                 be
                 had
                 in
                 remembrance
                 ,
                 Psal.
              
               112.
               6.
               
               And
               that
               
                 their
                 memory
                 shall
                 be
                 blessed
                 as
                 far
                 as
                 known
                 ,
                 Prov.
              
               10.
               7.
               
               Promises
               which
               ,
               as
               all
               other
               of
               Temporal
               things
               ,
               are
               to
               be
               understood
               with
               reservation
               to
               the
               Divine
               Oeconomy
               ,
               to
               that
               wisdom
               of
               God
               which
               orders
               all
               things
               in
               the
               Government
               of
               the
               world
               .
               It
               becometh
               not
               the
               Majesty
               of
               him
               that
               governs
               all
               things
               ,
               to
               break
               his
               course
               ,
               and
               to
               work
               Miracles
               upon
               every
               particular
               occasion
               .
               'T
               is
               enough
               that
               he
               generally
               provideth
               that
               the
               same
               thing
               may
               be
               done
               otherwise
               ,
               and
               declares
               it
               to
               those
               by
               whom
               it
               ought
               to
               be
               done
               .
               If
               they
               do
               it
               not
               ,
               if
               there
               be
               a
               faileur
               in
               them
               ;
               his
               Promise
               is
               not
               void
               ,
               his
               word
               is
               not
               broken
               ,
               since
               it
               was
               given
               with
               that
               Condition
               :
               Which
               being
               not
               performed
               by
               them
               that
               were
               to
               have
               done
               it
               ,
               he
               can
               make
               reparation
               
               to
               those
               that
               suffer
               by
               it
               ;
               yea
               he
               hath
               done
               it
               already
               in
               this
               ,
               that
               he
               hath
               given
               them
               that
               which
               this
               typifies
               .
               And
               what
               if
               they
               fall
               short
               of
               the
               shadow
               ,
               when
               they
               have
               the
               substance
               ,
               in
               a
               better
               and
               true
               Immortality
               ?
            
             
               The
               mean
               while
               we
               see
               what
               is
               required
               on
               our
               parts
               .
               As
               the
               servants
               of
               God
               ,
               out
               of
               that
               store
               which
               he
               hath
               given
               us
               ,
               We
               are
               to
               pay
               what
               he
               hath
               promised
               good
               men
               .
               'T
               is
               that
               which
               all
               naturally
               desire
               ,
               but
               wicked
               men
               shall
               not
               attain
               ;
               only
               to
               the
               just
               ,
               God
               hath
               promised
               that
               we
               shall
               
               remember
               ●●em
               ,
               and
               he
               commands
               that
               we
               should
               do
               it
               ,
               especially
               for
               good
               Bishops
               departed
               this
               life
               .
            
             
               Our
               remembrance
               of
               them
               doth
               not
               differ
               in
               kind
               ,
               but
               in
               degree
               ,
               from
               what
               we
               owe
               to
               the
               memory
               of
               others
               .
               'T
               is
               a
               duty
               we
               are
               to
               
               pay
               them
               above
               others
               ,
               in
               our
               Thoughts
               ,
               in
               our
               Affections
               ,
               in
               our
               Words
               ,
               and
               in
               our
               Actions
               and
               Lives
               .
            
             
               First
               ,
               in
               our
               Thoughts
               ;
               't
               is
               not
               a
               simple
               remembrance
               that
               God
               requires
               ;
               for
               that
               being
               an
               act
               of
               the
               sensitive
               soul
               ,
               as
               I
               conceive
               ,
               doth
               not
               directly
               fall
               under
               precept
               .
               For
               it
               is
               not
               in
               our
               power
               ,
               to
               remember
               or
               forget
               ,
               either
               what
               or
               when
               we
               please
               .
               But
               it
               is
               in
               our
               power
               ,
               to
               do
               those
               acts
               which
               conduce
               to
               the
               exciting
               ,
               or
               to
               the
               helping
               of
               our
               memory
               .
               This
               is
               that
               which
               God
               requires
               at
               our
               hands
               ,
               that
               we
               should
               endeavour
               to
               turn
               our
               minds
               towards
               such
               objects
               ,
               and
               contemplate
               in
               them
               the
               gifts
               and
               graces
               of
               God
               :
               that
               as
               oft
               as
               we
               think
               of
               them
               ,
               we
               should
               acknowledg
               that
               good
               which
               was
               in
               them
               ,
               and
               which
               we
               have
               received
               by
               their
               means
               :
               That
               we
               
               should
               pay
               them
               that
               honourable
               esteem
               which
               we
               owe
               to
               our
               spiritual
               Parents
               and
               Benefactors
               .
            
             
               If
               we
               think
               upon
               them
               heartily
               in
               this
               manner
               ,
               it
               will
               work
               something
               upon
               our
               Affections
               .
               We
               cannot
               but
               be
               sensible
               of
               the
               want
               of
               such
               men
               ,
               and
               therefore
               grieved
               for
               our
               loss
               ,
               when
               they
               are
               taken
               from
               us
               ;
               as
               the
               Asian
               Bishops
               were
               at
               those
               words
               of
               St.
               Paul
               ,
               when
               he
               said
               ,
               
                 they
                 should
                 see
                 his
                 face
                 no
                 more
                 .
              
               Though
               God
               intend
               it
               for
               their
               gain
               ,
               whom
               he
               takes
               to
               himself
               ,
               and
               he
               takes
               them
               in
               that
               time
               ,
               which
               suits
               best
               with
               their
               Circumstances
               :
               Yet
               ,
               even
               then
               ,
               we
               have
               cause
               to
               grieve
               for
               our selves
               ,
               and
               for
               the
               Church
               ,
               who
               are
               deprived
               of
               the
               presence
               and
               use
               of
               such
               men
               .
               How
               much
               more
               ,
               when
               for
               ought
               we
               know
               ,
               they
               are
               taken
               away
               for
               our
               sins
               ?
               When
               for
               ought
               we
               know
               ,
               it
               was
               because
               the
               age
               
               was
               not
               worthy
               of
               them
               ?
               For
               ought
               we
               know
               ,
               't
               is
               in
               order
               to
               some
               judgment
               of
               God
               ,
               which
               will
               come
               the
               sooner
               when
               they
               are
               gone
               ,
               when
               we
               have
               filled
               up
               the
               measure
               of
               our
               iniquities
               ?
            
             
               When
               Elijah
               was
               taken
               away
               in
               a
               very
               evil
               age
               ,
               Elisha
               cryed
               out
               ,
               
                 O
                 my
                 Father
                 ,
                 my
                 Father
                 ,
                 the
                 Chariots
                 and
                 Horsemen
                 of
                 Israel
                 !
              
               What
               will
               become
               of
               Israel
               now
               thou
               art
               gone
               ?
               We
               dare
               not
               think
               so
               highly
               of
               any
               one
               man.
               We
               have
               no
               such
               cause
               to
               despond
               of
               our
               Nation
               .
               When
               it
               is
               bad
               ,
               we
               are
               to
               do
               our
               parts
               to
               make
               it
               better
               ,
               to
               pray
               that
               God
               would
               send
               more
               Labourers
               into
               his
               Harvest
               ,
               that
               he
               would
               double
               his
               gifts
               and
               blessings
               on
               those
               that
               are
               left
               .
            
             
               And
               for
               those
               we
               have
               lost
               ,
               we
               must
               resign
               them
               to
               God
               ;
               both
               acknowledging
               his
               bounty
               in
               giving
               them
               to
               us
               ,
               and
               submitting
               to
               his
               
               will
               ,
               in
               taking
               them
               to
               himself
               .
               So
               S.
               Bernard
               on
               the
               death
               of
               his
               Brother
               
                 Gerard
                 ,
                 Lord
              
               ,
               says
               he
               ,
               
                 thou
                 hast
                 given
                 ,
                 and
                 thou
                 hast
                 taken
                 away
                 ;
                 though
                 we
                 grieve
                 that
                 thou
                 hast
                 taken
                 away
                 ,
                 yet
                 we
                 cannot
                 forget
                 that
                 thou
                 didst
                 give
                 him
                 .
              
               Yea
               ,
               we
               owe
               not
               only
               submission
               to
               God
               ,
               but
               thankfulness
               too
               for
               their
               sakes
               who
               are
               delivered
               by
               this
               means
               from
               so
               great
               and
               such
               manifold
               evils
               ,
               as
               continually
               hover
               about
               us
               in
               this
               life
               .
               From
               sickness
               and
               pain
               ,
               from
               labour
               and
               danger
               ,
               from
               sorrow
               ,
               and
               fear
               ,
               and
               care
               ,
               and
               what
               not
               ?
               being
               delivered
               from
               Sin
               which
               is
               the
               Cause
               ,
               and
               from
               that
               Flesh
               which
               is
               the
               Center
               of
               all
               this
               .
            
             
               They
               are
               past
               all
               evils
               else
               ,
               that
               have
               overcome
               Death
               :
               They
               leave
               sorrow
               to
               us
               ,
               who
               call
               our selves
               the
               living
               :
               Their
               life
               ,
               the
               only
               true
               life
               ,
               is
               immutable
               Joy
               ,
               eternal
               
               Rest
               ,
               Peace
               ,
               and
               Felicity
               .
            
             
               Which
               if
               we
               seriously
               believe
               ,
               if
               we
               desire
               to
               be
               with
               them
               ,
               we
               cannot
               sorrow
               for
               our
               loss
               ,
               without
               joy
               for
               their
               gain
               ,
               and
               thanksgiving
               on
               their
               behalf
               ,
               to
               that
               good
               God
               ,
               
                 who
                 hath
                 given
                 them
                 the
                 victory
                 through
                 our
                 Lord
                 Jesus
                 Christ.
                 
              
            
             
               But
               thus
               much
               we
               owe
               upon
               the
               death
               of
               every
               true
               Christian
               ,
               though
               of
               never
               so
               mean
               a
               rank
               and
               condition
               .
               We
               are
               to
               be
               thankful
               to
               God
               for
               his
               mercies
               ,
               and
               to
               profess
               it
               ,
               as
               we
               are
               taught
               in
               the
               Offices
               of
               our
               Church
               ;
               which
               have
               the
               same
               words
               of
               burial
               ,
               for
               the
               meanest
               of
               our
               communion
               ,
               as
               for
               those
               that
               are
               highest
               in
               their
               Graces
               and
               Gifts
               .
            
             
               But
               there
               is
               a
               remembrance
               in
               Words
               that
               is
               due
               to
               these
               ,
               and
               not
               to
               the
               other
               ;
               namely
               ,
               the
               due
               praise
               of
               those
               their
               excellent
               Graces
               and
               Gifts
               ;
               which
               though
               they
               have
               
               not
               of
               themselves
               ,
               but
               through
               the
               bounty
               and
               liberality
               of
               God
               ,
               who
               is
               therefore
               to
               be
               chiefly
               respected
               and
               glorified
               ,
               in
               all
               the
               praise
               that
               we
               give
               to
               his
               creatures
               :
               Yet
               since
               he
               is
               pleased
               to
               do
               them
               this
               honour
               above
               others
               ,
               and
               to
               make
               choice
               of
               them
               whom
               he
               so
               dignifies
               ;
               we
               are
               bound
               to
               allow
               it
               them
               ,
               we
               are
               to
               follow
               Gods
               choice
               ,
               to
               give
               them
               praise
               whom
               he
               hath
               so
               qualified
               for
               it
               .
               Only
               with
               this
               care
               ,
               that
               we
               do
               it
               truly
               ,
               not
               to
               flatter
               the
               dead
               ;
               and
               profitably
               ,
               for
               the
               example
               and
               imitation
               of
               the
               living
               .
            
             
               We
               have
               so
               much
               reason
               to
               do
               this
               ,
               that
               they
               who
               had
               only
               reason
               to
               guide
               them
               ,
               the
               Gentiles
               ,
               upon
               the
               death
               of
               any
               eminent
               persons
               ,
               had
               Orations
               made
               publickly
               in
               their
               praise
               .
               The
               Jews
               ,
               without
               any
               particular
               Law
               for
               it
               ,
               had
               honour
               done
               to
               the
               Memory
               
               of
               Worthy
               persons
               at
               their
               Funerals
               ,
               2
               Chron.
               32.
               ult
               .
               The
               Rites
               of
               it
               are
               partly
               described
               ,
               2
               Chron.
               16.
               14.
               
               They
               laid
               their
               dead
               in
               a
               bed
               full
               of
               the
               richest
               perfumes
               ,
               which
               also
               were
               publickly
               burnt
               at
               the
               Interment
               .
               To
               which
               I
               conceive
               the
               Preacher
               alludes
               ,
               Eccles.
               7.
               1.
               where
               he
               says
               ,
               
                 A
                 good
                 name
                 is
                 better
                 than
                 precious
                 oyntment
                 ,
                 and
                 the
                 day
                 of
                 ones
                 death
                 than
                 the
                 day
                 of
                 ones
                 birth
                 .
              
            
             
               When
               one
               cometh
               into
               the
               World
               ,
               none
               knows
               how
               he
               may
               prove
               ;
               if
               he
               do
               well
               in
               it
               ,
               he
               goes
               out
               with
               this
               publick
               testimony
               .
               After
               which
               the
               Jews
               never
               mentioned
               such
               persons
               without
               a
               blessing
               on
               their
               memory
               .
            
             
               But
               above
               all
               others
               ,
               the
               Primitive
               Christians
               were
               very
               observant
               this
               way
               .
               They
               saw
               it
               was
               the
               will
               of
               their
               Lord
               and
               Master
               ,
               that
               the
               good
               work
               which
               was
               
               done
               upon
               him
               by
               Mary
               ,
               should
               be
               kept
               in
               perpetual
               memory
               ,
               and
               is
               therefore
               recorded
               in
               the
               Gospel
               .
               They
               saw
               how
               the
               works
               of
               Dorcas
               were
               shewn
               at
               her
               death
               ,
               the
               Coats
               and
               Garments
               which
               she
               made
               for
               the
               poor
               .
               They
               saw
               what
               need
               there
               was
               of
               great
               Incentives
               ,
               in
               those
               days
               ,
               when
               Christianity
               was
               a
               most
               dangerous
               Profession
               .
               It
               is
               of
               no
               small
               force
               ,
               to
               make
               men
               love
               a
               Religion
               ,
               when
               they
               see
               it
               infuses
               excellent
               Principles
               ,
               that
               it
               excites
               so
               suitable
               practises
               ,
               that
               it
               is
               proof
               against
               suffering
               and
               death
               .
               And
               the
               experience
               of
               that
               power
               it
               hath
               in
               some
               ,
               provokes
               and
               animates
               others
               to
               the
               same
               .
            
             
               Upon
               these
               and
               the
               like
               considerations
               ,
               and
               perhaps
               with
               allusion
               to
               that
               Text
               ,
               where
               S.
               John
               is
               said
               to
               have
               seen
               the
               souls
               of
               the
               Martyrs
               under
               the
               Altar
               ;
               They
               
               had
               their
               
                 Memorias
                 Martyrum
              
               ,
               their
               places
               of
               Worship
               ,
               where
               they
               placed
               the
               Altars
               over
               the
               bodies
               of
               their
               Martyrs
               .
               What
               ,
               with
               any
               intention
               to
               worship
               the
               Martyrs
               ?
               It
               was
               so
               suggested
               by
               the
               Adversaries
               ,
               and
               as
               vehemently
               denied
               by
               the
               Christians
               of
               those
               times
               .
               By
               those
               of
               Smyrna
               ,
               in
               the
               undoubted
               acts
               of
               
                 Polycarpus
                 :
                 We
                 cannot
              
               (
               say
               they
               )
               
                 worship
                 any
                 other
                 than
                 Christ
                 ;
                 We
                 love
                 the
                 Martyrs
                 as
                 being
                 followers
                 of
                 Christ
                 ;
                 We
                 celebrate
                 the
                 days
                 of
                 their
                 passions
                 with
                 Joy
                 ;
                 We
                 do
                 it
                 both
                 in
                 remembrance
                 of
                 those
                 Champions
                 of
                 God
                 ,
                 and
                 to
                 train
                 up
                 and
                 prepare
                 others
                 for
                 the
                 like
                 conflicts
                 .
              
            
             
               Besides
               this
               ,
               which
               was
               peculiar
               to
               the
               Martyrs
               ,
               they
               had
               a
               lower
               degree
               of
               remembrance
               ,
               for
               Bishops
               ,
               and
               Confessors
               ,
               and
               all
               other
               eminent
               persons
               departed
               this
               life
               :
               whom
               they
               not
               only
               praised
               
               in
               Orations
               at
               their
               Funerals
               ,
               but
               writ
               their
               names
               in
               their
               Diptychs
               ,
               or
               two-leaved
               Records
               ,
               which
               contained
               in
               one
               page
               all
               the
               names
               of
               the
               Living
               ;
               in
               the
               other
               ,
               the
               Dead
               that
               were
               of
               note
               in
               the
               Church
               .
            
             
               All
               these
               were
               recited
               in
               the
               Communion-Service
               :
               Where
               ,
               as
               the
               Living
               for
               themselves
               ;
               so
               for
               the
               Dead
               ,
               came
               their
               Friends
               ,
               and
               gave
               Oblations
               and
               Alms.
               Which
               ,
               before
               they
               were
               distributed
               among
               the
               poor
               ,
               were
               first
               offered
               up
               to
               God
               in
               a
               prayer
               ,
               like
               that
               which
               we
               use
               for
               the
               Church
               Militant
               here
               on
               Earth
               .
               These
               Doles
               were
               their
               only
               Sacrifices
               for
               the
               dead
               :
               Only
               Alms
               to
               the
               poor
               ,
               
                 with
                 which
                 sacrifices
                 God
                 is
                 well-pleased
                 .
              
               And
               their
               prayers
               were
               not
               for
               any
               deliverance
               from
               pains
               ;
               unless
               the
               Patriarchs
               ,
               and
               Prophets
               ,
               and
               the
               Apostles
               ,
               and
               Virgin
               Mother
               of
               
               Christ
               ,
               were
               in
               the
               same
               pains
               too
               ,
               and
               needed
               the
               same
               Deliverance
               .
               For
               they
               were
               all
               mentioned
               alike
               ,
               and
               together
               ,
               as
               it
               is
               to
               be
               seen
               in
               the
               ancientest
               Liturgies
               .
            
             
               Among
               all
               these
               Innocent
               Offices
               and
               Rites
               of
               the
               Primitive
               Christians
               ,
               was
               there
               any
               thing
               of
               prayer
               for
               souls
               in
               Purgatory
               ?
               Was
               there
               any
               thing
               of
               prayer
               to
               Saints
               departed
               this
               life
               ?
               Was
               there
               any
               foundation
               for
               those
               superstitious
               Observances
               ,
               Of
               adoring
               their
               Reliques
               ,
               of
               Prostration
               to
               their
               Images
               ,
               of
               Pilgrimage
               to
               their
               Shrines
               ,
               of
               making
               Vows
               ,
               of
               saying
               Masses
               ,
               of
               Offering
               to
               them
               ,
               and
               the
               like
               ?
               The
               Papists
               say
               there
               was
               ,
               they
               plead
               the
               practice
               of
               the
               Church
               for
               it
               ,
               they
               wrest
               places
               of
               Scripture
               to
               their
               purpose
               .
               Nay
               the
               Rhemists
               and
               others
               ,
               alledge
               this
               very
               Text
               ,
               without
               which
               I
               should
               not
               have
               mention'd
               them
               at
               this
               time
               .
            
             
             
               But
               as
               the
               Learnedst
               men
               among
               themselves
               have
               been
               so
               just
               not
               to
               charge
               this
               upon
               my
               Text
               ,
               and
               some
               of
               them
               confess
               they
               have
               no
               ground
               for
               these
               things
               in
               any
               one
               Text
               of
               Canonical
               Scripture
               :
               So
               they
               would
               do
               us
               but
               right
               to
               acknowledg
               ,
               that
               none
               of
               these
               things
               was
               practis'd
               for
               some
               hundreds
               of
               years
               after
               Christianity
               came
               into
               the
               world
               .
            
             
               In
               those
               Primitive
               times
               all
               their
               Offices
               for
               the
               Dead
               ,
               were
               ,
               either
               to
               give
               Testimony
               of
               that
               Faith
               in
               which
               they
               died
               ,
               and
               that
               death
               had
               not
               dissolv'd
               their
               Communion
               with
               the
               Living
               :
               or
               they
               were
               to
               bless
               God
               for
               their
               holy
               Life
               ,
               and
               happy
               Death
               :
               or
               to
               Pray
               to
               him
               ,
               not
               for
               their
               deliverance
               from
               Purgatory
               ,
               of
               which
               there
               was
               no
               Faith
               in
               those
               times
               ;
               but
               for
               the
               Increase
               of
               that
               Good
               which
               they
               believ'd
               them
               to
               be
               possest
               of
               already
               ,
               or
               
               for
               the
               Attainment
               of
               that
               farther
               good
               which
               they
               thought
               they
               were
               sure
               of
               ,
               namely
               ,
               for
               their
               speedy
               and
               happy
               Resurrection
               ,
               for
               their
               perfect
               discharge
               at
               the
               day
               of
               Judgement
               ,
               for
               the
               Consummation
               of
               their
               bliss
               with
               their
               own
               in
               the
               Kingdom
               of
               Glory
               .
            
             
               Not
               to
               say
               how
               the
               Fathers
               differ
               among
               themselves
               in
               these
               particulars
               ;
               or
               how
               many
               of
               these
               particulars
               are
               omitted
               in
               the
               Roman
               Church
               as
               well
               as
               ours
               ;
               it
               is
               enough
               that
               here
               is
               nothing
               makes
               for
               them
               ,
               but
               much
               against
               those
               their
               Errors
               and
               Corruptions
               .
               All
               that
               is
               agreed
               on
               all
               hands
               ,
               or
               that
               we
               find
               in
               the
               Practice
               of
               the
               first
               Ages
               ,
               being
               sufficiently
               contain'd
               in
               those
               Offices
               of
               our
               Church
               ;
               in
               the
               prayer
               for
               the
               Church-Militant
               ,
               in
               the
               Collect
               on
               All-Saints
               day
               ,
               and
               in
               the
               Office
               for
               the
               burial
               of
               the
               Dead
               ;
               where
               we
               pray
               ,
               
                 That
                 
                 it
                 would
                 please
                 God
                 of
                 his
                 gracious
                 goodness
                 ,
                 shortly
                 to
                 accomplish
                 the
                 number
                 of
                 his
                 Elect
                 ,
                 and
                 to
                 hasten
                 his
                 Kingdom
                 ,
                 that
                 we
                 ,
                 with
                 all
                 those
                 that
                 are
                 departed
                 in
                 the
                 true
                 faith
                 of
                 his
                 holy
                 Name
                 ,
                 may
                 have
                 our
                 perfect
                 consummation
                 and
                 bliss
                 ,
                 both
                 in
                 body
                 and
                 soul
                 ,
                 in
                 his
                 everlasting
                 glory
                 .
              
            
             
               Lastly
               ,
               Remembrance
               in
               Action
               is
               the
               other
               duty
               enjoyn'd
               in
               my
               Text
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 Imitate
                 their
                 Faith
              
               ,
               that
               is
               ,
               their
               Christian
               profession
               and
               practice
               ,
               their
               whole
               Life
               and
               Conversation
               ,
               according
               to
               their
               own
               belief
               of
               that
               word
               which
               they
               have
               spoken
               .
            
             
               The
               Reason
               of
               this
               duty
               is
               plain
               :
               for
               it
               is
               our
               business
               in
               this
               world
               to
               recover
               the
               Image
               of
               God
               in
               which
               he
               created
               us
               ;
               to
               be
               like
               him
               here
               in
               Righteousness
               and
               Holiness
               ,
               that
               we
               may
               be
               like
               him
               hereafter
               in
               Glory
               and
               Happiness
               .
            
             
             
               To
               this
               End
               ,
               God
               has
               given
               us
               those
               Lineaments
               of
               himself
               ,
               which
               are
               written
               sufficiently
               in
               our
               Nature
               ,
               but
               more
               fully
               and
               distinctly
               in
               Scripture
               .
               In
               which
               Scripture
               ,
               he
               so
               oft
               and
               so
               vehemently
               requires
               us
               ,
               
                 Be
                 ye
                 Holy
                 ,
                 as
                 I
                 am
                 Holy
                 ;
                 be
                 ye
                 Just
                 ,
                 as
                 I
                 am
                 Just
                 ;
                 be
                 ye
                 Merciful
                 ,
                 as
                 I
                 am
                 Merciful
                 ;
                 be
                 ye
                 Pure
                 ,
                 as
                 I
                 am
                 Pure
                 ;
                 be
                 ye
                 Perfect
                 ,
                 as
                 your
                 heavenly
                 Father
                 is
                 Perfect
                 .
              
            
             
               This
               good
               Word
               of
               God
               ,
               which
               was
               given
               by
               the
               Prophets
               and
               Apostles
               ,
               is
               still
               inclucated
               on
               us
               by
               them
               
                 that
                 speak
                 to
                 us
                 the
                 word
                 of
                 God.
              
               Which
               Office
               being
               primarily
               of
               Bishops
               ,
               as
               appears
               in
               my
               Text
               ,
               They
               are
               first
               and
               above
               all
               others
               to
               conform
               themselves
               to
               it
               ,
               to
               shew
               others
               how
               possible
               and
               how
               practicable
               it
               is
               .
            
             
               Our
               Apostle
               suppos'd
               this
               in
               those
               Primitive
               Bishops
               in
               my
               Text.
               
               God
               requires
               it
               of
               all
               that
               succeed
               them
               in
               the
               Church
               .
               So
               of
               Timothy
               ,
               though
               he
               were
               young
               in
               Age
               ,
               yet
               being
               in
               that
               Place
               ,
               
                 Be
                 thou
                 an
                 Example
                 to
                 believers
                 in
                 word
                 ,
                 in
                 conversation
                 ,
                 in
                 spirit
                 ,
                 in
                 faith
                 ,
                 in
                 truth
                 ,
              
               1
               Tim.
               4.
               12.
               and
               in
               the
               last
               Verse
               ,
               
                 Take
                 heed
                 to
                 thy Self
                 ,
                 and
                 to
                 thy
                 Doctrine
                 :
                 Do
                 this
                 constantly
                 and
                 continually
                 ,
                 and
                 so
                 thou
                 shalt
                 save
                 both
                 thy self
                 and
                 them
                 that
                 hear
                 thee
                 .
              
            
             
               Whether
               they
               do
               this
               or
               no
               ,
               they
               are
               our
               Teachers
               and
               Rulers
               ;
               therefore
               in
               the
               17
               Verse
               of
               this
               Chapter
               ,
               while
               they
               live
               ,
               we
               must
               obey
               their
               Word
               ,
               and
               submit
               to
               their
               Government
               .
               When
               they
               are
               dead
               ,
               both
               for
               what
               they
               are
               ,
               and
               were
               ,
               we
               may
               do
               well
               to
               say
               no
               ill
               of
               them
               ;
               and
               since
               we
               can
               say
               no
               good
               ,
               e'en
               forget
               them
               ,
               and
               leave
               them
               to
               God.
               
            
             
             
               But
               if
               they
               are
               such
               as
               they
               ought
               ,
               which
               the
               Apostle
               supposes
               in
               my
               Text
               ,
               if
               they
               live
               as
               men
               that
               believe
               themselves
               what
               they
               say
               :
               'T
               is
               our
               duty
               ,
               not
               only
               to
               submit
               and
               obey
               them
               while
               they
               live
               ;
               but
               also
               to
               Remember
               them
               when
               they
               are
               dead
               :
               Remember
               them
               ,
               in
               our
               thoughts
               ,
               with
               that
               honour
               they
               deserve
               ;
               In
               our
               Affections
               ,
               with
               a
               due
               sense
               of
               our
               loss
               ,
               and
               their
               gain
               :
               Remember
               them
               
                 in
                 words
              
               ,
               with
               the
               just
               praise
               of
               their
               actions
               and
               lives
               :
               In
               our
               prayers
               to
               God
               ,
               with
               due
               thankfulness
               for
               their
               graces
               and
               gifts
               in
               this
               life
               ,
               and
               for
               the
               glory
               they
               receive
               after
               death
               :
               Lastly
               ,
               remember
               to
               follow
               them
               in
               that
               holy
               way
               ,
               which
               leads
               to
               so
               happy
               an
               end
               :
               In
               our
               Apostles
               words
               ,
               
                 follow
                 their
                 Faith
                 ,
                 considering
              
               the
               event
               ,
               the
               blessed
               
                 end
                 of
                 their
              
               good
               conversation
               .
            
             
             
               What
               my
               Text
               says
               in
               general
               of
               Bishops
               deceased
               ,
               't
               is
               most
               easie
               to
               apply
               .
               I
               know
               it
               hath
               been
               done
               all
               this
               while
               ,
               by
               them
               that
               knew
               the
               virtuous
               and
               great
               mind
               that
               lately
               dwelt
               in
               this
               body
               .
               They
               know
               the
               truth
               of
               all
               I
               shall
               say
               ,
               and
               much
               more
               that
               might
               be
               said
               in
               his
               just
               commendation
               .
               But
               the
               little
               I
               can
               bring
               within
               the
               time
               I
               have
               left
               ,
               being
               said
               from
               many
               years
               experience
               ,
               will
               at
               least
               stir
               up
               those
               that
               knew
               him
               not
               ,
               to
               enquire
               ;
               and
               if
               they
               find
               these
               things
               true
               ,
               they
               know
               their
               duty
               of
               Remembrance
               and
               Imitation
               .
            
             
               I
               shall
               not
               be
               minute
               ,
               in
               drawing
               all
               I
               say
               under
               these
               heads
               :
               for
               I
               speak
               to
               them
               that
               can
               distinguish
               and
               sort
               things
               ,
               as
               they
               belong
               to
               the
               one
               ,
               or
               to
               the
               other
               .
            
             
             
               To
               begin
               with
               the
               Natural
               endowments
               of
               his
               Mind
               ;
               I
               cannot
               think
               of
               him
               without
               just
               reflection
               upon
               that
               Paradox
               ,
               of
               the
               Equality
               of
               Souls
               .
               He
               was
               surely
               a
               great
               Instance
               to
               the
               contrary
               ;
               having
               that
               largeness
               of
               Soul
               in
               every
               respect
               ,
               which
               was
               much
               above
               the
               rate
               of
               ordinary
               men
               .
               He
               had
               an
               Understanding
               that
               extended
               to
               all
               parts
               of
               useful
               Learning
               and
               Knowledg
               ;
               a
               Will
               always
               disposed
               to
               Great
               ,
               and
               Publick
               ,
               and
               Generous
               things
               .
               He
               had
               a
               natural
               aversion
               from
               all
               idle
               speculations
               ,
               and
               from
               the
               eager
               pursuit
               of
               small
               and
               frivolous
               designs
               .
               In
               great
               matters
               ,
               he
               judged
               so
               well
               ,
               that
               he
               was
               not
               usually
               surprized
               with
               events
               .
               He
               pursued
               his
               intentions
               with
               such
               equalness
               of
               mind
               ,
               that
               he
               was
               never
               carried
               
               beyond
               the
               calmness
               of
               his
               Natural
               Temper
               ,
               except
               through
               his
               zeal
               for
               Publick
               good
               ,
               or
               where
               his
               Friend
               was
               concerned
               .
            
             
               What
               he
               was
               in
               his
               Studies
               ,
               I
               have
               reason
               to
               know
               ,
               that
               have
               often
               been
               tired
               with
               studying
               with
               him
               .
               He
               was
               indefatigable
               ,
               and
               would
               have
               worn
               himself
               out
               ,
               if
               he
               had
               not
               been
               relieved
               with
               multiplicity
               of
               business
               .
               However
               ,
               he
               impaired
               by
               it
               ,
               a
               Body
               which
               seemed
               to
               have
               been
               built
               for
               a
               long
               Age
               ,
               and
               contracted
               those
               Infirmities
               that
               hastened
               his
               death
               .
            
             
               The
               effect
               of
               his
               Studies
               ,
               in
               his
               Preaching
               and
               Writings
               ,
               are
               sufficiently
               known
               ,
               and
               would
               have
               been
               much
               more
               ,
               if
               God
               had
               given
               him
               time
               .
            
             
             
               As
               for
               his
               Preaching
               ,
               it
               was
               sometimes
               famous
               near
               this
               place
               ;
               though
               he
               sought
               rather
               the
               profit
               ,
               than
               the
               praise
               of
               his
               hearers
               .
               He
               spoke
               solid
               truth
               ,
               with
               as
               little
               shew
               of
               Art
               as
               was
               possible
               .
               He
               exprest
               all
               things
               in
               their
               true
               and
               natural
               colours
               ;
               with
               that
               aptness
               and
               plainness
               of
               Speech
               ,
               that
               grave
               natural
               way
               of
               Elocution
               ,
               that
               shewed
               he
               had
               no
               design
               upon
               his
               hearers
               .
               His
               plainness
               was
               best
               for
               the
               instruction
               of
               the
               simple
               ;
               and
               for
               the
               better
               sort
               ,
               who
               were
               in
               truth
               an
               Intelligent
               Auditory
               ,
               it
               was
               enough
               that
               they
               might
               see
               he
               had
               no
               mind
               to
               deceive
               them
               .
               He
               applied
               himself
               rather
               to
               their
               Understanding
               than
               Affections
               .
               He
               saw
               so
               much
               of
               the
               beauty
               of
               Goodness
               himself
               ,
               that
               he
               thought
               the
               bare
               shewing
               of
               it
               was
               enough
               
               to
               make
               all
               wise
               men
               ,
               as
               it
               did
               him
               ,
               to
               be
               in
               love
               with
               it
               .
            
             
               In
               his
               Writings
               he
               was
               judicious
               and
               plain
               ,
               like
               one
               that
               valued
               not
               the
               circumstances
               so
               much
               as
               the
               substance
               .
               And
               he
               shewed
               it
               in
               whatsoever
               Argument
               he
               undertook
               ;
               sometimes
               beating
               out
               new
               untravel'd
               ways
               ,
               sometimes
               repairing
               those
               that
               had
               been
               beaten
               already
               :
               No
               subject
               he
               handled
               ,
               but
               I
               dare
               say
               is
               the
               better
               for
               him
               ;
               and
               will
               be
               the
               sier
               for
               them
               that
               come
               after
               him
               .
            
             
               If
               in
               these
               he
               went
               sometimes
               beside
               his
               Profession
               ,
               it
               was
               in
               following
               the
               Design
               of
               it
               ,
               to
               make
               men
               wiser
               and
               better
               ,
               which
               I
               think
               is
               the
               business
               of
               Universal
               Knowledg
               .
               And
               this
               he
               promoted
               with
               much
               zeal
               and
               sincerity
               ,
               in
               hope
               of
               the
               great
               Benefit
               
               that
               may
               accrew
               to
               mankind
               .
            
             
               It
               was
               his
               aim
               ,
               as
               in
               all
               things
               ,
               so
               especially
               in
               that
               which
               ,
               I
               conceive
               ,
               is
               much
               more
               censured
               than
               understood
               ;
               I
               mean
               ,
               in
               the
               design
               of
               the
               Royal
               Society
               .
               He
               joined
               himself
               to
               it
               with
               no
               other
               end
               ,
               but
               to
               promote
               Modern
               knowledg
               ,
               without
               any
               contempt
               or
               lessening
               of
               those
               great
               men
               in
               former
               times
               .
               With
               due
               honour
               to
               whom
               ,
               he
               thought
               it
               lawful
               for
               others
               to
               do
               that
               which
               ,
               we
               have
               no
               reason
               to
               doubt
               ,
               they
               themselves
               would
               have
               done
               if
               they
               were
               living
               .
            
             
               I
               would
               not
               seem
               to
               excuse
               that
               which
               deserveth
               commendation
               and
               encouragement
               ;
               or
               to
               commend
               other
               things
               ,
               for
               want
               of
               subject
               in
               him
               .
               Therefore
               leaving
               this
               Theme
               in
               better
               hands
               ,
               
               I
               proceed
               next
               to
               speak
               of
               his
               Virtues
               and
               Graces
               ;
               and
               these
               the
               rather
               ,
               as
               being
               both
               to
               be
               remembred
               and
               followed
               .
            
             
               And
               in
               speaking
               of
               these
               ,
               where
               shall
               I
               begin
               ?
               Nay
               when
               shall
               I
               end
               ,
               if
               I
               say
               all
               that
               may
               be
               spoken
               ?
               I
               think
               it
               not
               worth
               while
               to
               speak
               of
               those
               that
               are
               Vulgar
               ,
               though
               he
               had
               them
               also
               in
               no
               common
               degree
               :
               Nor
               would
               I
               seem
               to
               make
               any
               Virtue
               a
               Propriety
               .
               But
               there
               are
               those
               which
               are
               not
               common
               to
               many
               ,
               and
               were
               generally
               acknowledged
               to
               be
               in
               him
               ;
               though
               they
               appeared
               not
               so
               to
               some
               other
               men
               ,
               as
               they
               did
               to
               those
               that
               intimately
               knew
               him
               .
            
             
               His
               Prudence
               was
               great
               ,
               I
               think
               it
               seldom
               failed
               in
               any
               thing
               to
               which
               he
               applied
               himself
               .
               And
               yet
               he
               wanted
               that
               part
               ,
               which
               
               some
               hold
               to
               be
               essential
               ;
               he
               so
               wanted
               Dissimulation
               ,
               that
               he
               had
               rather
               too
               much
               openness
               of
               heart
               .
               It
               was
               Sincerity
               indeed
               that
               was
               Natural
               to
               him
               ;
               he
               so
               abhorred
               a
               Lye
               ,
               that
               he
               was
               not
               at
               all
               for
               shew
               ;
               he
               could
               not
               put
               on
               any
               thing
               that
               look'd
               like
               it
               .
               And
               presuming
               the
               same
               of
               other
               men
               ,
               through
               excess
               of
               Benignity
               ,
               he
               would
               be
               sometimes
               deceived
               ,
               in
               believing
               they
               were
               what
               they
               seem'd
               to
               be
               ,
               and
               what
               he
               knew
               they
               ought
               to
               have
               been
               .
            
             
               His
               greatness
               of
               mind
               ,
               was
               known
               to
               all
               that
               knew
               any
               thing
               of
               him
               .
               He
               neither
               eagerly
               sought
               any
               Dignity
               ,
               nor
               declined
               any
               Capacity
               of
               doing
               good
               .
               He
               look'd
               down
               upon
               Wealth
               ,
               as
               much
               as
               others
               admire
               it
               :
               He
               knew
               the
               use
               of
               an
               Estate
               ,
               but
               did
               not
               covet
               it
               .
               What
               he
               yearly
               received
               
               of
               the
               Church
               ,
               he
               bestowed
               in
               its
               service
               .
               As
               for
               his
               Temporal
               estate
               ,
               being
               secured
               against
               want
               ,
               he
               sought
               no
               farther
               ,
               he
               set
               up
               his
               rest
               ;
               I
               have
               heard
               him
               say
               often
               ,
               
                 I
                 will
                 be
                 no
                 richer
              
               ,
               and
               I
               think
               he
               was
               as
               good
               as
               his
               word
               .
            
             
               As
               for
               Revenge
               ,
               how
               could
               it
               enter
               into
               the
               breast
               of
               him
               that
               hated
               nothing
               but
               that
               which
               makes
               us
               hateful
               to
               God
               ?
               I
               say
               not
               but
               he
               had
               a
               sense
               of
               personal
               injuries
               ;
               and
               especially
               of
               those
               that
               reflected
               upon
               his
               name
               ,
               when
               they
               proceeded
               from
               those
               that
               had
               good
               names
               of
               their
               own
               .
               What
               others
               said
               ,
               he
               despised
               ;
               but
               by
               those
               he
               would
               often
               wish
               he
               had
               been
               better
               understood
               :
               That
               he
               was
               not
               ,
               he
               bore
               as
               his
               misfortune
               ;
               he
               would
               not
               requite
               them
               with
               the
               like
               ,
               but
               mention'd
               them
               with
               all
               due
               Respect
               ,
               and
               was
               always
               ready
               
               to
               oblige
               them
               ,
               and
               to
               do
               them
               good
               .
            
             
               Yet
               it
               was
               not
               so
               desirable
               ,
               (
               I
               say
               not
               to
               be
               his
               Enemy
               ,
               for
               He
               did
               not
               account
               them
               so
               ,
               but
               )
               to
               be
               at
               those
               terms
               with
               him
               ,
               as
               to
               be
               his
               Acquaintance
               or
               Friend
               .
               They
               that
               were
               never
               so
               little
               familiar
               with
               him
               ,
               could
               not
               but
               find
               ,
               as
               well
               Benefit
               as
               Delight
               in
               his
               conversation
               .
               His
               Discourse
               was
               commonly
               of
               useful
               things
               ;
               it
               never
               caused
               trouble
               or
               weariness
               to
               the
               Hearer
               .
               Yet
               he
               would
               venture
               to
               displease
               one
               for
               his
               good
               ;
               and
               indeed
               he
               was
               the
               man
               that
               ever
               I
               knew
               ,
               for
               that
               most
               needful
               ,
               and
               least
               practised
               point
               of
               Friendship
               .
               He
               would
               not
               spare
               to
               give
               seasonable
               reproof
               ,
               and
               wholesome
               advice
               ,
               when
               he
               saw
               occasion
               .
               I
               never
               knew
               any
               that
               would
               do
               it
               so
               freely
               ,
               and
               
               that
               knew
               how
               to
               manage
               that
               freedom
               of
               speech
               so
               inoffensively
               .
            
             
               It
               was
               his
               way
               of
               Friendship
               ,
               not
               so
               much
               to
               oblige
               men
               ,
               as
               to
               do
               them
               good
               .
               He
               did
               this
               not
               slightly
               and
               superficially
               ,
               but
               like
               one
               that
               made
               it
               his
               Business
               .
               He
               durst
               do
               for
               his
               Friend
               ,
               any
               thing
               that
               was
               honest
               ,
               and
               no
               more
               .
               He
               would
               undertake
               nothing
               but
               what
               well
               became
               him
               ,
               and
               then
               he
               was
               unwearied
               till
               he
               had
               effected
               it
               .
            
             
               As
               he
               concerned
               himself
               for
               his
               Friend
               ,
               in
               all
               other
               respects
               ,
               so
               especially
               in
               that
               ,
               which
               went
               nearest
               to
               him
               of
               all
               earthly
               concernments
               .
               He
               would
               not
               suffer
               any
               blot
               to
               be
               thrown
               ,
               or
               to
               lye
               upon
               his
               Friends
               good
               Name
               ,
               or
               his
               Memory
               .
               And
               that
               Office
               I
               am
               obliged
               to
               requite
               ,
               in
               giving
               
               some
               account
               of
               that
               which
               has
               been
               spoken
               by
               some
               to
               his
               disadvantage
               .
            
             
               I
               shall
               neglect
               ,
               for
               he
               did
               so
               ,
               any
               frivolous
               reports
               ;
               but
               that
               which
               seems
               to
               have
               any
               weight
               in
               it
               ,
               as
               far
               as
               I
               have
               observed
               ,
               is
               ,
               that
               he
               had
               not
               that
               zeal
               for
               the
               Church
               ,
               that
               they
               would
               seem
               to
               have
               that
               object
               this
               .
               He
               seemed
               to
               look
               upon
               the
               Dissenters
               with
               too
               much
               favour
               to
               their
               persons
               and
               ways
               .
            
             
               As
               to
               the
               persons
               :
               No
               doubt
               that
               goodness
               of
               Nature
               ,
               that
               true
               Christian
               Principle
               ,
               which
               made
               him
               willing
               to
               think
               well
               of
               all
               men
               ,
               and
               to
               do
               good
               ,
               or
               at
               least
               no
               hurt
               to
               any
               ,
               might
               and
               ought
               to
               extend
               it self
               to
               them
               among
               others
               .
               But
               besides
               ,
               he
               was
               inclined
               to
               it
               by
               his
               education
               under
               his
               Grandfather
               Mr.
               
               Dod
               ,
               a
               truly
               pious
               and
               learned
               man
               ;
               who
               yet
               was
               a
               Dissenter
               himself
               in
               some
               things
               .
            
             
               Not
               that
               he
               had
               any
               delight
               in
               contradiction
               ,
               or
               could
               find
               in
               his
               heart
               to
               disturb
               the
               peace
               of
               the
               Church
               for
               those
               matters
               :
               He
               was
               so
               far
               from
               it
               ,
               that
               as
               I
               have
               frequently
               heard
               from
               this
               his
               Grandchild
               and
               others
               ,
               when
               some
               thought
               their
               Dissents
               ground
               enough
               for
               a
               War
               ,
               he
               declared
               himself
               against
               it
               ,
               and
               confirmed
               others
               in
               their
               Allegiance
               :
               He
               profest
               to
               the
               last
               a
               just
               hatred
               of
               that
               horrid
               Rebellion
               .
               Now
               his
               Relation
               to
               this
               man
               ,
               and
               conversation
               with
               those
               of
               his
               Principles
               ,
               might
               incline
               him
               to
               hope
               the
               like
               of
               others
               of
               that
               way
               .
               And
               when
               he
               found
               them
               farther
               off
               from
               the
               unity
               of
               the
               Church
               ;
               he
               might
               possibly
               overdo
               ,
               through
               the
               vehemence
               
               of
               his
               desire
               ,
               to
               bring
               them
               off
               of
               their
               Prejudices
               ,
               and
               to
               reduce
               them
               to
               the
               Unity
               of
               the
               Church
               ;
               in
               which
               his
               Grandfather
               lived
               and
               dyed
               :
               Why
               might
               he
               not
               hope
               the
               same
               of
               other
               Dissenters
               ?
            
             
               As
               for
               himself
               ,
               he
               was
               so
               far
               from
               Approving
               their
               ways
               ,
               that
               in
               the
               worst
               of
               times
               ,
               when
               one
               here
               present
               bewailed
               to
               him
               the
               Calamities
               of
               the
               Church
               ,
               and
               declared
               his
               Obedience
               even
               then
               to
               the
               Laws
               of
               it
               :
               He
               incouraged
               him
               in
               it
               ,
               he
               desired
               his
               friendship
               ,
               and
               protected
               both
               him
               and
               many
               others
               ,
               by
               an
               interest
               that
               he
               had
               gained
               ,
               and
               made
               use
               of
               chiefly
               for
               such
               purposes
               .
            
             
               How
               he
               demeaned
               himself
               then
               ,
               is
               known
               in
               both
               Universities
               ;
               where
               he
               governed
               with
               praise
               ,
               and
               left
               a
               very
               grateful
               Remembrance
               
               behind
               him
               .
               How
               in
               the
               next
               times
               since
               ,
               I
               cannot
               speak
               in
               a
               better
               Place
               .
               And
               when
               I
               have
               named
               this
               City
               ,
               and
               the
               two
               Universities
               ,
               I
               think
               he
               could
               not
               be
               placed
               in
               a
               better
               Light
               in
               this
               Nation
               .
               There
               were
               enough
               that
               could
               judg
               ,
               and
               he
               did
               not
               use
               to
               disguise
               himself
               ;
               I
               appeal
               to
               you
               that
               conversed
               with
               him
               in
               those
               days
               ,
               What
               zeal
               he
               hath
               exprest
               ,
               for
               the
               Faith
               ,
               and
               for
               the
               unity
               of
               the
               Church
               :
               How
               he
               stood
               up
               in
               defence
               of
               the
               Order
               and
               Government
               :
               How
               he
               hath
               asserted
               the
               Liturgy
               ,
               and
               the
               Rites
               of
               it
               :
               He
               conformed
               himself
               to
               every
               thing
               that
               was
               commanded
               .
               Beyond
               which
               ,
               for
               any
               man
               to
               be
               vehement
               ,
               in
               little
               and
               unnecessary
               things
               ,
               whether
               for
               or
               against
               them
               ,
               he
               could
               not
               but
               dislike
               ;
               and
               as
               his
               free
               
               manner
               was
               ,
               he
               hath
               oft
               been
               heard
               to
               call
               it
               Fanaticalness
               .
               How
               this
               might
               be
               represented
               I
               know
               not
               ,
               or
               how
               his
               design
               of
               comprehension
               might
               be
               understood
               .
            
             
               Sure
               I
               am
               ,
               that
               since
               he
               came
               into
               the
               Government
               of
               the
               Church
               ,
               to
               which
               he
               was
               called
               in
               his
               Absence
               ;
               he
               so
               well
               became
               the
               Order
               ,
               that
               it
               out-did
               the
               expectation
               of
               all
               that
               did
               not
               very
               well
               know
               him
               .
               He
               filled
               his
               place
               with
               a
               Goodness
               answerable
               to
               the
               rest
               of
               his
               life
               ;
               and
               with
               a
               Prudence
               above
               it
               ,
               considering
               the
               two
               extreams
               ,
               which
               were
               nowhere
               so
               much
               as
               in
               his
               Diocess
               .
               Though
               he
               was
               ,
               as
               before
               ,
               very
               tender
               to
               those
               that
               differed
               from
               him
               ;
               yet
               he
               was
               ,
               as
               before
               ,
               exactly
               conformable
               himself
               ,
               and
               brought
               others
               to
               Conformity
               ,
               some
               
               Eminent
               men
               in
               his
               Diocess
               .
               He
               endeavoured
               to
               bring
               in
               all
               that
               came
               within
               his
               reach
               ,
               and
               might
               have
               had
               great
               success
               ,
               if
               God
               had
               pleased
               to
               continue
               him
               .
            
             
               But
               having
               given
               full
               proof
               of
               his
               intentions
               and
               desires
               ,
               it
               pleased
               God
               to
               reserve
               the
               fruit
               for
               other
               hands
               ,
               from
               which
               we
               have
               great
               cause
               to
               expect
               much
               good
               to
               the
               Church
               .
            
             
               He
               was
               in
               perfect
               Health
               in
               all
               other
               respects
               ;
               when
               a
               known
               Infirmity
               ,
               from
               an
               unknown
               cause
               ,
               that
               had
               been
               easier
               to
               cure
               ,
               than
               it
               was
               to
               discover
               ,
               stole
               upon
               him
               ,
               and
               soon
               became
               incurable
               .
            
             
               He
               was
               for
               many
               days
               in
               a
               prospect
               of
               Death
               ,
               which
               he
               saw
               as
               it
               approached
               ,
               and
               felt
               it
               come
               on
               by
               degrees
               .
               Some
               days
               before
               he
               died
               ,
               he
               found
               within
               
               himself
               ,
               as
               he
               often
               said
               ,
               
                 a
                 Sentenoe
                 of
                 Death
              
               .
               In
               all
               this
               time
               ,
               first
               of
               Pain
               ,
               then
               of
               dreadful
               Apprehension
               ,
               at
               last
               in
               the
               presence
               of
               Death
               ;
               Who
               ever
               saw
               him
               dismaid
               ?
               Who
               ever
               found
               him
               surprized
               ?
               or
               heard
               a
               word
               from
               him
               ,
               unbecoming
               a
               wise
               man
               ,
               and
               a
               true
               Christian
               ?
               It
               was
               my
               infelicity
               to
               be
               so
               engaged
               ,
               that
               I
               could
               not
               duly
               attend
               him
               ;
               and
               so
               deceived
               with
               vain
               hopes
               ,
               that
               I
               believed
               him
               not
               dying
               ,
               till
               he
               was
               dead
               .
               But
               at
               the
               times
               I
               was
               with
               him
               ,
               I
               saw
               great
               cause
               to
               admire
               his
               Faith
               towards
               God
               ,
               his
               Zeal
               for
               his
               Church
               ,
               his
               Constancy
               of
               Mind
               ,
               his
               Contempt
               of
               the
               World
               ,
               and
               his
               Chearful
               hopes
               of
               Eternity
               .
               I
               have
               heard
               much
               more
               upon
               these
               heads
               ,
               from
               those
               that
               were
               with
               him
               .
               Some
               
               of
               you
               may
               have
               heard
               other
               things
               from
               other
               men
               .
               It
               hath
               been
               the
               way
               of
               our
               Adversaries
               to
               entitle
               themselves
               to
               dying
               men
               ,
               even
               those
               ,
               whose
               whole
               life
               was
               a
               Testimony
               against
               them
               .
               Thus
               after
               the
               Death
               of
               our
               Famous
               Jewel
               ,
               the
               Papists
               were
               pleased
               to
               say
               ,
               he
               dyed
               of
               their
               Religion
               .
               Militiere
               hath
               ventured
               to
               insinuate
               the
               same
               ,
               of
               our
               late
               King
               of
               blessed
               and
               glorious
               memory
               .
               Mens
               Tongues
               and
               Pens
               are
               their
               own
               ;
               but
               lest
               they
               should
               abuse
               them
               and
               you
               ,
               and
               the
               Memory
               of
               this
               worthy
               Prelate
               ,
               as
               they
               have
               abus'd
               others
               ,
               (
               though
               nothing
               needs
               to
               be
               said
               to
               such
               groundless
               Calumnies
               )
               I
               declare
               ,
               and
               that
               upon
               most
               certain
               grounds
               ,
               That
               he
               died
               in
               the
               Faith
               of
               our
               Lord
               Jesus
               Christ
               ,
               and
               in
               the
               
               Communion
               of
               the
               Church
               of
               England
               ,
               as
               it
               is
               by
               Law
               established
               .
            
             
               He
               died
               only
               too
               soon
               for
               the
               Church
               ,
               and
               for
               his
               Friends
               :
               But
               for
               himself
               he
               had
               lived
               long
               enough
               .
               He
               has
               lived
               long
               enough
               that
               dyes
               well
               .
               For
               whatsoever
               he
               wants
               of
               that
               which
               we
               call
               time
               ,
               it
               is
               added
               ,
               though
               it
               adds
               nothing
               to
               Eternity
               .
            
             
               As
               for
               us
               that
               are
               now
               to
               try
               how
               we
               can
               bear
               the
               want
               of
               those
               many
               blessings
               we
               enjoyed
               in
               him
               ;
               What
               shall
               we
               say
               ?
               We
               must
               submit
               to
               the
               Will
               of
               God.
               Our
               Comfort
               is
               ,
               that
               we
               shall
               follow
               ,
               and
               come
               together
               again
               in
               due
               time
               .
               Till
               when
               ,
               Farewel
               pious
               and
               virtuous
               Soul
               ,
               Farewel
               great
               and
               excellent
               man
               ,
               Farewel
               worthy
               Prelate
               and
               faithful
               Friend
               .
               We
               have
               thy
               Memory
               
               and
               Example
               ,
               Thou
               hast
               our
               Praises
               and
               our
               Tears
               .
               While
               thy
               Memory
               lives
               in
               our
               Breasts
               ,
               may
               thy
               Example
               be
               fruitful
               in
               our
               Lives
               :
               That
               our
               Meeting
               again
               may
               be
               in
               Joy
               unspeakable
               ,
               when
               God
               shall
               have
               wiped
               away
               all
               Tears
               from
               our
               Eyes
               .
            
             
               FINIS
               .
            
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
             
          
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A66053-e2540
           
             Vid.
             Dr.
             H.
             More
             .
          
           
             Postulatum
             .
          
           
             Definition
             .
          
           
             Def.
             2.
             
          
           
             Axiom
             1.
             
          
           
             Postulatum
             .
          
           
             Defin.
             1.
             
          
           
             Desin
             .
             2.
             
          
           
             Defin.
             3.
             
          
           
             Defin.
             4.
             
          
           
             Ax.
             1.
             
          
           
             Ax.
             2.
             
          
           
             Ax.
             3.
             
          
           
             Ax.
             4.
             
          
           
             Ax.
             5.
             
          
           
             2.
             
          
           
             Aristot.
             Eth.
             lib.
             1.
             cap.
             3.
             
             Metaph.
             lib.
             1.
             cap.
             ult
             .
          
           
             Protrept
             .
             in
             Symbol
             .
             25.
             
          
           
             3.
             
          
           
             4.
             
          
           
             5.
             
          
           
             Grot.
             de
             Verit.
             lib.
             2.
             
          
           
             Act.
             17.
             11
             
          
           
             Eph.
             2.
             
             ●
             ,
             5
             ,
             6.
             
          
           
             Col.
             3.
             6.
             2
             
             Thes.
             3.
             2.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             6.
             
          
           
             7.
             
          
           
             Heb.
             11.
             6.
             
          
           
             *
             Aristot.
             Top.
             
          
           
             Var.
             Hist.
             lib.
             2.
             c.
             31.
             
          
           
             Nat.
             Deor.
             lib.
             1.
             32.
             
          
           
             De
             Legib
             :
             lib.
             1.
             
          
           
             Tusc.
             Qu.
             lib.
             1
             ,
          
           
             Epist.
             11●
             .
          
           
             De
             Nat.
             Deorum
             ,
             lib.
             2.
             
          
           
             
               De
               Benefit
            
             .
             lib.
             4.
             c.
             7.
             
          
           
             The
             Wisdom
             of
             being
             Religious
             .
          
           
             
               Dr.
               Tillotson's
            
             I.
             Sermon
             .
          
           
             
               De
               Coelo
            
             lib.
             1.
             c.
             10.
             
          
           
             Metam
             .
             lib.
             1.
             
          
           
             Saturnal
             .
             lib.
             1.
             
          
           
             De
             divinatione
             ,
             lib.
             2.
             
          
           
             De
             Natur.
             Deor.
             lib.
             2
             
          
           
             Rom
             :
             1.
             20
             
             Acts
             14.
             17.
             
             Psal.
             19.
             
          
           
             L.
             5
             Bacon
             .
             Essays
             .
          
           
             Chap.
             3.
             
             Prop.
             3.
             
          
           
             Prop.
             4.
             
          
           
             Prop.
             7.
             
          
           
             
               Natura
               D●or
            
             .
             lib.
             1.
             c.
             86.
             
          
           
             Lord
             Bacons
             Essays
             .
          
           
             
               De
               Ira
               Dei.
            
             cap.
             11.
             
          
           
             Tus●●ul
             .
             Qu.
             lib.
             1.
             
          
           
             Dissert
             .
             1.
             
          
           
             In
             Phaed.
             
          
           
             
               De
               Republ.
            
             lib.
             2.
             
          
           
             
               De
               Benefic
            
             .
             lib.
             6.
             
          
           
             
               Nat.
               Quest.
            
             1.
             
             Praef.
             
          
           
             De
             Natur.
             Deor.
             
          
           
             
               De
               Legib.
            
             lib.
             2.
             
          
           
             
               De
               Legib
            
             :
             lib.
             10.
             
          
           
             Eclog.
             3.
             
          
           
             Georg.
             lib.
             4
             
          
           
             Epist.
             95.
             
          
           
             Benefic
             .
             lib.
             4.
             
          
           
             
               Nat.
               D●or
            
             .
             lib.
             1.
             
          
           
             
               De
               coelo
            
             .
             lib.
             2.
             
          
           
             Against
             Colotes
             .
          
           
             Eccl.
             1
             :
             15.
             
          
           
             Phaed.
             
          
           
             Natur.
             Deor.
             
          
           
             Lib.
             2.
             
          
           
             Cap.
             6.
             
          
           
             
               Nat.
               Deor.
            
             lib.
             2.
             
          
           
             De
             〈◊〉
             .
          
           
             
               Nat.
               Quaest.
            
             lib.
             1.
             
             Praef.
             
          
           
             Py●●●
             .
             Carm.
             
          
           
             Amyraldus
             .
          
           
             
               D●
               Benefi●
            
             .
             lib.
             4.
             
          
           
             
               De
               Ira.
            
             lib.
             2.
             cap.
             27.
             
          
           
             Ibid.
             lib.
             4.
             cap.
             25.
             
          
           
             
               De
               Benefic
            
             .
             7.
             31.
             
          
           
             
               De
               Benefic
            
             .
             lib.
             4.
             
          
           
             Pythag.
             Carm.
             
          
           
             Theatetus
             .
          
           
             
               De
               Legibus
            
             lib.
             2.
             
          
           
             
               De
               Repub.
            
             lib.
             2.
             
          
           
             De
             Divinat
             .
          
           
             Symposiac
             .
             lib.
             8.
             
             Q.
             1.
             
          
           
             Nat.
             Deor.
             
          
           
             Dan.
             4.
             34
             ,
             35.
             
          
           
             Psal.
             100.
             3.
             
          
           
             Tuscu
             .
             Q.
             lib.
             1
             ,
          
           
             Tuse
             .
             lib.
             1.
             
          
           
             Epist.
             117.
             
          
           
             2
             Tim.
             1.
             10.
             
          
           
             1
             Cor.
             15.
             19.
             
          
           
             Amyraldus
             .
          
           
             Psa.
             58.
             11
             
          
           
             Topic.
             1.
             9.
             
          
           
             
               Nat.
               Deor.
            
             lib.
             1.
             
          
           
             Psal.
             89.
             9
             ,
             10
             ;
          
           
             
               Sen.
               Nat.
               Qu.
            
             lib.
             7.
             cap.
             30.
             
          
           
             Heb.
             1.
             1.
             
          
           
             Gal.
             4.
             3.
             
          
           
             
               Prepar
               .
               Evang
            
             .
             lib.
             14
             cap.
             13.
             
          
           
             lib.
             4.
             cap
             :
             13.
             
          
           
             Dissert
             .
             38.
             
          
           
             Epist.
             95.
             
          
           
             
               De
               Nat.
               Deorum
            
             ,
             lib.
             2.
             
          
           
             Satyr
             .
             2.
             
          
           
             Isa.
             40.
             6.
             
          
           
             1
             Thes.
             5.
             8.
             
             Eph.
             6.
             17.
             
          
           
             Heb.
             6.
             19.
             
          
           
             Psal.
             65.
             5.
             
             Prov.
             3.
             26.
             
             Rom.
             15.
             13.
             
          
           
             1
             Pet.
             1.
             21.
             
          
           
             Psal.
             147.
             5.
             
          
           
             Psa.
             17.
             14.
             
          
           
             Eccles.
             9.
             11.
             
          
           
             Hag.
             1.
             6.
             
          
           
             Psa.
             27.
             10.
             
          
           
             Job
             6.
             15.
             
          
           
             Psal.
             68.
             5.
             
          
           
             145.
             14.
             
          
           
             146.
             9.
             
             Psal.
             10.
             14.
             
          
           
             Psal.
             22.
             11.
             
          
           
             Psal
             135.
             6.
             
          
           
             Psa.
             62.
             10
             ,
             11.
             
          
           
             Isa.
             26.
             4.
             
          
           
             Rom.
             4.
             18.
             21.
             
          
           
             Zech.
             1.
             5.
             
          
           
             Jer.
             17.
             7.
             
          
           
             Mat.
             6.
             34.
             
          
           
             Mat.
             10.
             3.
             
             Luk.
             14.
             26.
             
             Philem.
             3.
             
          
           
             Psa.
             50.
             21.
             
          
           
             Mr.
             Smith
             of
             Superstition
             .
          
           
             Mat.
             19.
             7.
             1
             
             Tim.
             1.
             17.
             ch
             .
             6.
             15
             ,
             16.
             
          
           
             Zech.
             9.
             17
             
          
           
             Psal.
             100.
             3.
             
          
           
             Psal.
             23.
             
          
           
             Acts
             17.
             27.
             
          
           
             Joh.
             5.
             42.
             
          
           
             Mr.
             Pinke
             .
          
           
             Benefic
             .
             lib.
             4.
             cap.
             19.
             
             Epist.
             123.
             
          
           
             
               De
               Legib.
            
             lib.
             2.
             
          
           
             Hosea
             3.
             5.
             
          
           
             Psal.
             130.
             4.
             
          
           
             Rom.
             13.
             
          
           
             Mat.
             10.
             18
             
          
           
             Psa.
             76.
             11.
             
          
           
             v.
             12.
             
          
           
             Psa.
             25.
             13.
             
          
           
             Deut.
             28.
             58.
             
          
           
             ver
             .
             65.
             
          
           
             Judg.
             9.
             2.
             
          
           
             Rom.
             7.
             12
             
          
           
             Rom.
             7.
             16
             
          
           
             Psal.
             19.
             7
             
          
           
             119.
             142.
             
          
           
             
               De
               Vita
               Beata
            
             ,
             15.
             
          
           
             Ion.
             3.
             9.
             
          
           
             lib.
             6.
             39.
             
          
           
             Lib.
             8.
             23.
             
          
           
             Lib.
             4.
             6.
             7.
             
          
           
             Lib.
             1.
             c.
             23.
             
          
           
             Enchyrid
             .
          
           
             Dissert
             .
             3.
             7.
             2.
             26.
             
          
           
             Psal.
             119.
             75.
             
          
           
             Heb.
             12.
             11.
             
          
           
             1
             Cor.
             11.
             32.
             
          
           
             Psal.
             25.
             10.
             
          
           
             Exod.
             34.
             6.
             
          
           
             Rom.
             2.
             4.
             
          
           
             Lam.
             3.
             22.
             
          
           
             2
             Cor.
             1.
             5.
             
          
           
             Job
             2.
             10.
             
          
           
             
               Ad
               Polyb.
               cap.
            
             29.
             
          
           
             
               Dissertat
               .
               lib.
            
             3.
             cap.
             26.
             
          
           
             1
             Sam.
             3.
             18.
             
             Psal.
             39.
             
          
           
             Epist.
             96.
             
          
           
             Epist.
             107.
             
          
           
             
               Enchyrid
               .
               cap.
            
             23.
             
          
           
             
               Dissert
               .
               lib.
            
             3.
             cap.
             24.
             
          
           
             Lib.
             10.
             cap.
             25.
             
          
           
             Lam.
             3.
             39.
             
          
           
             Psal.
             8.
             4.
             
          
           
             Job
             5.
             7.
             
          
           
             1
             Cor.
             10.
             13.
             
          
           
             
               Sen.
               Ep.
            
             95.
             
          
           
             Luke
             23.
             41.
             
          
           
             Rom.
             3.
             19.
             
          
           
             v.
             4.
             
          
           
             Ezek.
             18.
             25.
             
          
           
             Prov.
             19.
             3.
             
          
           
             Job
             34.
             31.
             
          
           
             Lam.
             3.
             39.
             
          
           
             Psal.
             118.
             18.
             
          
           
             Lam.
             3.
             22.
             
          
           
             Heb.
             12.
             5.
             
             Rev.
             3.
             19.
             
             Psa.
             94.
             12.
             
             Prov.
             3.
             12.
             
          
           
             1
             Cor.
             11.
             32.
             
          
           
             Acts
             9.
             15.
             
          
           
             Phil.
             1.
             29.
             
          
           
             Heb.
             12.
             8.
             
          
           
             Luke
             16.
             25.
             
          
           
             Psal.
             73.
             5.
             
          
           
             Psal.
             119.
             75.
             
          
           
             
               Sen.
               Ep.
            
             107.
             
          
           
             
               Dissert
               .
               lib.
            
             3.
             cap.
             26.
             
          
           
             
               Seneca
               de
               Ira.
               lib.
            
             3.
             c.
             16.
             
          
           
             Ep.
             42.
             
          
           
             
               Seneca
               ,
               Ep.
            
             41.
             
          
           
             Ep.
             64.
             
          
           
             Job
             2.
             
          
           
             1
             Pet.
             4.
             13.
             
          
           
             Heb.
             12.
             11.
             
          
           
             Job
             15.
             11.
             
          
           
             1
             Sam.
             3.
             18.
             
          
           
             Job
             1.
             15
             ,
             17.
             
          
           
             2.
             
             Sam.
             15.
             26
             
          
           
             ver
             .
             10.
             
          
           
             1
             Sam.
             25.
             22.
             2
             
             Sam.
             18.
             33.
             
          
           
             Psal.
             39.
             
          
           
             
               Sen.
               Helv.
            
             cap.
             5.
             
          
           
             Lib.
             2.
             c.
             7.
             
          
           
             1
             King.
             20.
             3.
             
          
           
             1
             Cor.
             10.
             13.
             
          
           
             Rom.
             8.
             28.
             
          
           
             2
             Sam.
             19.
             
          
           
             ver
             .
             27
             ,
             28.
             
          
           
             Greg.
             Moral
             .
          
           
             Chap.
             40.
             4.
             
          
           
             
               Sen.
               Ep.
            
             76.
             
          
           
             Ep.
             91.
             
          
           
             
               S●●
               .
               Tranq
               .
               A●
            
             .
             cap.
             11.
             
          
           
             
               Sen.
               ad
               .
               Mutium
            
             ,
             cap.
             9.
             
          
           
             Gen.
             32.
             10.
             1
             
             Sam.
             17.
             37.
             2
             
             Chron.
             20.
             7.
             1
             
             Cor.
             1.
             10.
             
          
        
         
           Notes for div A66053-e35590
           
             Eccl.
             12.
             13.
             
          
           
             
               De
               Leg.
               lib.
            
             1.
             
          
           
             Jur.
             sat
             .
             15.
             
          
           
             De
             superstistitione
             .
          
           
             
               Nat.
               Deor.
               lib.
            
             2.
             
          
           
             Lactant.
             
          
           
             Against
             Colotes
             .
          
           
             
               Nat.
               Deor.
            
             lib.
             1.
             
          
           
             Lord
             Bacons
             Essays
             .
          
           
             Cap.
             11.
             
          
           
             Rom.
             13.
             5.
             
          
           
             De
             Benef.
             lib.
             3.
             c.
             6.
             
          
           
             lib.
             10.
             
          
           
             Lib.
             4.
             cap.
             de
             Haeret.
             
          
           
             Grotius
             de
             Jure
             belli
             &
             pacis
             ,
             l.
             2.
             cap.
             20.
             sect
             .
             51.
             
          
           
             lib.
             8.
             
          
           
             Eccles.
             2.
             3.
             
          
           
             Acts
             24.
             16.
             
          
           
             Moral
             .
             1.
             
               ad
               Eudem
            
             .
          
           
             Dissert
             .
             1.
             6.
             
          
           
             Lib.
             8.
             
             Sect.
             19.
             
          
           
             Seneca
             .
          
           
             
               Idem
               Epist.
            
             85.
             
          
           
             Epist.
             31.
             
          
           
             
               Mag.
               Moral
            
             .
             lib.
             2.
             cap.
             2.
             
          
           
             Epist.
             74.
             
          
           
             Epist.
             74.
             
          
           
             Deut.
             28.
             61.
             
          
           
             Exod.
             23.
             25.
             
          
           
             Deut.
             7.
             15.
             
          
           
             Prov.
             4.
             22.
             
             Isa.
             58.
             8.
             
          
           
             Prov.
             17.
             22.
             15.
             13.
             12.
             25.
             
          
           
             Deut.
             34.
             7.
             
          
           
             Lev.
             25.
             18
             
          
           
             Prov.
             1.
             33.
             
          
           
             Prov.
             12.
             21.
             
          
           
             Psal.
             34.
             17
             
          
           
             Prov.
             23.
             29.
             
          
           
             Rhet.
             lib.
             1.
             cap.
             5.
             
          
           
             Psal.
             34.
             10
             
          
           
             Prov.
             3.
             16
             c.
             7.
             8
             ,
             18.
             8.
             21.
             
          
           
             Psal.
             37.
             16.
             
          
           
             
               Ethic.
               lib.
            
             4.
             cap.
             1.
             
          
           
             Jer.
             17.
             11.
             
          
           
             Prov.
             11.
             24.
             
          
           
             cap.
             13.
             11
             ,
             22.
             
          
           
             cap.
             22.
             16.
             
          
           
             cap.
             28.
             8.
             
          
           
             Jam.
             2.
             5.
             
          
           
             Tit.
             3.
             3.
             
          
           
             Matt.
             11.
             30.
             1
             
             Joh.
             5.
             3.
             
             Gal.
             5.
             22.
             
          
           
             Job
             20.
             5.
             
          
           
             Prov.
             5.
             5.
             
          
           
             20.
             17.
             
          
           
             23.
             32.
             
          
           
             Prov.
             22.
             1.
             
          
           
             1
             Cor.
             9.
             15.
             
          
           
             cap.
             12.
             26.
             
             Deut.
             32.
             9.
             
             Exod.
             19.
             5.
             
             Jer.
             12.
             7.
             
             Psal.
             4.
             3.
             
          
           
             Prov.
             1.
             9.
             
             Chap.
             4.
             8
             ,
             9.
             
          
           
             Deut.
             28.
             13.
             
          
           
             1
             Sam.
             2.
             30.
             
             Joh.
             12.
             26.
             
          
           
             Epist.
             76.
             
          
           
             Tusc.
             Q.
             2.
             
          
           
             Prov.
             14.
             34.
             
          
           
             2
             Pet.
             1.
             
          
           
             Prov.
             14.
             14.
             v.
             26.
             c.
             28.
             1.
             
             Isa.
             26.
             3.
             
             Isa.
             32.
             17.
             
          
           
             Rom.
             2.
             9
             ,
             10.
             
          
           
             Gal.
             5.
             22.
             
          
           
             Isa.
             57.
             
          
           
             Mat.
             12.
             
          
           
             Ep.
             105.
             
          
           
             Job
             20.
             25
             ,
             26.
             
          
           
             Rom.
             1.
             28
             
             Eph.
             4.
             18
             ,
             19.
             1
             
             Tim.
             4.
             2.
             
          
           
             Lib.
             5.
             6.
             9.
             
          
           
             Ephes.
             2.
             
          
           
             Matt.
             7.
             
          
           
             Matt.
             13.
             
          
           
             Matt.
             20.
             
          
           
             Luke
             .
             14.
             
          
           
             Matt.
             25.
             
          
           
             Matt.
             25.
             
          
           
             1
             Cor.
             9.
             
          
           
             1
             Cor.
             9.
             
          
           
             Rom.
             2.
             14
             ,
             15.
             
          
           
             Col.
             3.
             17.