Considerations of the existence of God and of the immortality of the soul, with the recompences of the future state for the cure of infidelity, the hectick evil of the times / by William Bates ...
         Bates, William, 1625-1699.
      
       
         
           1676
        
      
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             Considerations of the existence of God and of the immortality of the soul, with the recompences of the future state for the cure of infidelity, the hectick evil of the times / by William Bates ...
             Bates, William, 1625-1699.
          
           [16], 292, [12] p.
           
             Printed by J.D. for Brabazon Aylmer ...,
             London :
             1676.
          
           
             Reproduction of original in British Library.
          
        
      
    
     
       
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         eng
      
       
         
           God -- Proof.
           Immortality.
           Soul.
        
      
    
     
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           Considerations
           OF
           THE
           Existence
           of
           GOD
           ,
           AND
           OF
           THE
           Immortality
           of
           the
           Soul
           ,
           With
           the
           Recompences
           of
           the
           future
           state
           :
           For
           the
           Cure
           of
           INFIDELITY
           ,
           the
           
             Hectick
             Evil
          
           of
           the
           Times
           .
        
         
           By
           
             William
             Bates
          
           ,
           D.
           D.
           
        
         
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Plat.
             in
             Phileb
             .
          
        
         
           LONDON
           ,
           Printed
           by
           
             J.
             D.
          
           for
           
             Brabazon
             Aylmer
          
           ,
           at
           the
           three
           Pigeons
           ,
           over
           against
           the
           Royal
           Exchange
           in
           Cornhil
           ,
           1676.
           
        
      
       
         
         
         
           THE
           PREFACE
           .
        
         
           THE
           usual
           Method
           whereby
           the
           Enemy
           of
           Mankind
           trains
           so
           many
           into
           his
           bloody
           snares
           ,
           is
           by
           enticing
           the
           lower
           Faculties
           ,
           the
           Senses
           ,
           the
           Fancy
           ,
           the
           Passions
           ,
           to
           prevail
           upon
           the
           Will
           and
           Mind
           ,
           and
           accordingly
           his
           motives
           are
           pleasure
           or
           pain
           that
           affect
           
           us
           from
           sensible
           things
           .
           But
           on
           the
           contrary
           ,
           the
           great
           Lover
           of
           Souls
           first
           inlightens
           the
           Understanding
           to
           discover
           what
           is
           the
           most
           excellent
           Good
           ,
           what
           the
           most
           pernicious
           Evil
           ,
           and
           by
           that
           discovery
           moves
           the
           Will
           to
           pursue
           the
           one
           ,
           and
           fly
           from
           the
           other
           ,
           and
           so
           descends
           to
           work
           upon
           the
           Affections
           and
           Senses
           ,
           that
           with
           readiness
           they
           follow
           the
           direction
           and
           command
           of
           the
           Superior
           Powers
           in
           Man.
           These
           Objects
           being
           Spiritual
           
           and
           future
           ,
           and
           therefore
           rais'd
           above
           the
           highest
           Regions
           of
           Sense
           ,
           are
           only
           apprehended
           and
           become
           effectual
           by
           the
           evidence
           of
           Faith.
           As
           the
           Spartan
           in
           Plutarch
           after
           trying
           many
           ways
           to
           set
           a
           Carcass
           upright
           in
           a
           living
           posture
           ,
           and
           finding
           that
           all
           his
           Endeavours
           were
           vain
           ,
           it
           was
           so
           suddenly
           discompos'd
           ,
           the
           head
           sinking
           into
           the
           bosom
           ,
           the
           hands
           falling
           ,
           and
           all
           the
           parts
           in
           disorder
           ,
           concluded
           something
           was
           wanting
           within
           ,
           that
           is
           
           the
           living
           Soul
           ,
           without
           which
           the
           Body
           has
           no
           strength
           to
           support
           it self
           .
           Thus
           the
           most
           convincing
           Reasons
           ,
           prest
           with
           the
           greatest
           vehemence
           of
           Affection
           ,
           
             all
             the
             Powers
             of
             the
             World
             to
             come
          
           are
           of
           no
           Efficacy
           upon
           those
           who
           have
           not
           Faith
           ,
           the
           vital
           Principle
           of
           all
           Heavenly
           Operations
           .
        
         
           We
           live
           in
           an
           
             Infidel
             Age
          
           wherein
           wickedness
           reigns
           with
           Reputation
           .
           The
           thoughts
           of
           the
           Mind
           are
           discovered
           by
           the
           current
           of
           the
           Actions
           .
           Were
           
           there
           a
           serious
           belief
           of
           the
           great
           Judgment
           ,
           and
           the
           terrible
           Eternity
           that
           follows
           ,
           it
           were
           not
           possible
           for
           Men
           to
           sin
           so
           freely
           ,
           and
           go
           on
           in
           a
           War
           so
           desperate
           against
           God
           himself
           .
           Sensuality
           and
           Infidelity
           are
           Elements
           of
           a
           Symbolical
           quality
           ,
           and
           by
           an
           easie
           alteration
           are
           chang'd
           into
           one
           another
           .
           Fleshly
           Lusts
           darken
           the
           Mind
           and
           render
           it
           unfit
           to
           take
           a
           distinct
           view
           of
           things
           Sublime
           and
           Spiritual
           .
           They
           hinder
           serious
           consideration
           ,
           (
           especially
           
           of
           what
           may
           trouble
           the
           Conscience
           )
           by
           their
           impetuous
           Disorders
           .
           And
           which
           is
           the
           worst
           effect
           ,
           the
           corrupt
           Will
           bribes
           the
           Mind
           to
           argue
           for
           what
           it
           desires
           .
           'T
           is
           the
           interest
           of
           Carnalists
           to
           put
           out
           the
           eye
           of
           Reason
           ,
           the
           prevision
           of
           things
           Eternal
           ,
           that
           they
           may
           blindly
           follow
           the
           sensual
           appetite
           .
           Thus
           Epicurus
           with
           his
           herd
           (
           as
           *
           one
           of
           them
           stiles
           that
           Fraternity
           )
           denied
           the
           Immortality
           of
           the
           Soul
           ,
           consonantly
           to
           his
           declared
           
           principle
           that
           the
           
             Supreme
             Happiness
          
           of
           Man
           consisted
           in
           the
           delights
           of
           Sense
           .
           And
           't
           is
           as
           natural
           that
           the
           disbelief
           of
           another
           state
           hereafter
           should
           strongly
           incline
           Men
           to
           follow
           their
           Licentious
           Pleasures
           .
           If
           the
           Soul
           ,
           according
           to
           the
           impious
           fancy
           of
           those
           Infidels
           described
           in
           the
           Book
           of
           Wisdom
           ,
           be
           a
           spark
           of
           Fire
           that
           preserves
           the
           vital
           heat
           for
           a
           little
           time
           ,
           and
           gives
           motion
           to
           the
           Members
           ,
           Vigor
           to
           the
           Senses
           ,
           and
           Spirits
           for
           the
           
           Thoughts
           ,
           but
           is
           quench'd
           in
           Death
           ,
           and
           nothing
           remains
           but
           a
           wretched
           heap
           of
           Ashes
           ,
           What
           preeminence
           has
           Man
           above
           a
           Beast
           ?
           It
           follows
           therfore
           in
           the
           progress
           of
           their
           Reason
           't
           is
           equal
           to
           indulge
           their
           Appetites
           as
           the
           Beasts
           do
           .
           
             If
             what
             is
             immortal
             puts
             on
             mortality
             ,
          
           the
           consequence
           is
           natural
           ,
           
             Let
             us
             eat
             and
             drink
             ,
             for
             to
             morrow
             we
             must
             die
             .
          
        
         
           Now
           though
           supernatural
           Revelation
           confirm'd
           by
           Miracles
           ,
           and
           the
           continual
           accomplishment
           
           of
           Prophecies
           ,
           has
           brought
           Life
           and
           Immortality
           into
           that
           open
           light
           ,
           that
           the
           meanest
           Christian
           has
           a
           fuller
           and
           more
           certain
           evidence
           of
           it
           ,
           than
           the
           clearest
           spirits
           of
           the
           Heathens
           ever
           had
           ,
           yet
           because
           the
           weight
           of
           Authority
           is
           of
           no
           force
           with
           Libertines
           ,
           't
           is
           necessary
           to
           argue
           from
           common
           Principles
           ,
           which
           they
           cannot
           disavow
           .
           Indeed
           the
           
             Shield
             of
             Faith
             ,
             and
             the
             Sword
             of
             the
             Spirit
          
           are
           our
           best
           Defence
           in
           the
           Holy
           War
           ;
           but
           with
           the
           
           use
           of
           equal
           Arms
           ,
           Reasons
           against
           Reasons
           ,
           the
           cause
           of
           Religion
           will
           be
           victorious
           .
        
         
           'T
           is
           the
           design
           of
           the
           ensuing
           Treatise
           to
           discover
           by
           the
           light
           of
           Nature
           invisible
           objects
           ,
           viz.
           that
           a
           Sovereign
           Spirit
           made
           and
           governs
           the
           sensible
           World
           ,
           that
           there
           is
           an
           Immortal
           Soul
           in
           Man
           ,
           and
           an
           Eternal
           state
           expects
           him
           hereafter
           .
           There
           is
           such
           a
           necessary
           Connexion
           between
           these
           Supreme
           Truths
           ,
           The
           Being
           of
           God
           ,
           and
           future
           
           Recompences
           to
           Men
           ,
           that
           the
           denial
           of
           the
           one
           ,
           includes
           the
           denial
           of
           the
           other
           .
           'T
           is
           uncertain
           which
           of
           the
           two
           is
           the
           first
           step
           ,
           whether
           Men
           descend
           from
           the
           disbelief
           of
           the
           future
           state
           to
           Atheism
           ,
           or
           from
           Atheism
           to
           Infidelity
           in
           that
           point
           .
        
         
           Some
           excellent
           Persons
           have
           imployed
           their
           Talents
           on
           this
           Subject
           ,
           from
           whom
           I
           have
           received
           advantage
           in
           compiling
           the
           present
           Work.
           I
           have
           been
           careful
           not
           to
           build
           upon
           false
           Arches
           ,
           but
           on
           substantial
           
           Proofs
           ,
           and
           to
           perswade
           Truth
           with
           Truth
           ,
           as
           becoms
           a
           sincere
           Counsellor
           and
           well-willer
           to
           Souls
           .
           And
           if
           the
           
             secure
             Person
          
           will
           but
           attentively
           and
           impartially
           consider
           ,
           he
           must
           be
           convinc'd
           that
           't
           is
           the
           only
           true
           Wisdom
           to
           believe
           and
           prevent
           ,
           and
           not
           venture
           on
           the
           tryal
           of
           things
           in
           that
           state
           ,
           where
           there
           is
           no
           other
           mending
           of
           the
           error
           ,
           but
           an
           everlasting
           sorrow
           for
           it
           .
           Those
           whose
           Hearts
           are
           so
           irrecoverably
           depraved
           ,
           that
           no
           motives
           
           can
           perswade
           to
           examine
           what
           so
           nearly
           touches
           them
           with
           calmness
           and
           sobriety
           ,
           and
           their
           minds
           so
           fatally
           stupified
           that
           no
           Arguments
           can
           awaken
           ,
           must
           miserably
           feel
           what
           they
           wilfully
           doubt
           of
           ;
           whom
           the
           Light
           does
           not
           convince
           ,
           the
           Fire
           shall
           .
        
      
    
     
       
         
         
         
           OF
           THE
           EXISTENCE
           OF
           GOD.
           
        
         
           CHAP.
           I.
           
           
        
         
           
             Atheism
             is
             fearful
             of
             publick
             discovery
             .
             Three
             heads
             of
             Arguments
             to
             prove
             the
             Being
             of
             GOD.
             1.
             
             The
             visible
             frame
             of
             the
             World
             ,
             and
             the
             numerous
             Natures
             in
             it
             ,
             exactly
             modelled
             for
             the
             good
             of
             the
             whole
             ,
             prove
             it
             to
             be
             the
             work
             of
             a
             most
             wise
             Agent
             .
             The
             World
             
             consider'd
             in
             its
             several
             parts
             .
             The
             Sun
             in
             its
             situation
             ,
             motion
             ,
             and
             effects
             ,
             declare
             the
             Providence
             of
             the
             Creator
             .
             The
             diurnal
             motion
             of
             the
             Sun
             from
             East
             to
             West
             is
             very
             beneficial
             to
             Nature
             .
             The
             annual
             course
             brings
             admirable
             advantage
             to
             it
             .
             The
             gradual
             passing
             of
             the
             sensible
             World
             ,
             from
             the
             excess
             of
             heat
             to
             the
             extremity
             of
             cold
             ,
             an
             effect
             of
             Providence
             .
             The
             constant
             revolutions
             of
             Day
             and
             Night
             ,
             and
             of
             the
             Seasons
             of
             the
             Year
             ,
             discovers
             that
             a
             wise
             Cause
             orders
             them
             .
          
        
         
           IN
           the
           managing
           the
           present
           subject
           ,
           I
           shall
           first
           propound
           such
           things
           as
           clearly
           discover
           that
           a
           Soveraign
           Spirit
           ,
           rich
           in
           Goodness
           ,
           most
           wise
           in
           Counsel
           ,
           
           and
           powerful
           in
           Operation
           ,
           gave
           being
           to
           the
           World
           ,
           and
           Man
           in
           it
           .
           This
           part
           of
           my
           work
           may
           seem
           needless
           ,
           because
           there
           are
           very
           few
           ,
           if
           any
           ,
           declared
           Atheists
           .
           As
           Monsters
           remain
           where
           they
           are
           born
           ,
           in
           the
           desert
           sands
           of
           Africa
           ,
           not
           seen
           ,
           unless
           sought
           for
           ;
           so
           there
           are
           some
           unnatural
           Enormities
           that
           conscious
           how
           execrable
           they
           are
           ,
           conceal
           themselves
           in
           secret
           ,
           and
           dare
           not
           appear
           in
           open
           view
           .
           And
           of
           all
           others
           ,
           no
           impiety
           is
           so
           monstrous
           and
           fearful
           of
           publick
           discovery
           as
           Atheism
           .
           But
           ,
           
             The
             fool
             saith
             in
             his
             heart
             ,
             there
             is
             no
             God.
          
           He
           secretly
           whispers
           in
           contradiction
           to
           Nature
           ,
           Reason
           ,
           Conscience
           ,
           Authorities
           ,
           there
           is
           no
           supream
           invisible
           Power
           to
           whom
           he
           is
           accountable
           .
           
           And
           having
           thus
           concluded
           in
           the
           dark
           ,
           he
           loses
           all
           reverence
           of
           the
           Divine
           Laws
           ,
           and
           is
           only
           govern'd
           by
           the
           vicious
           rule
           of
           his
           carnal
           Appetites
           .
           That
           many
           in
           our
           times
           ,
           even
           of
           the
           great
           Pretenders
           to
           Wit
           and
           Reason
           ,
           are
           guilty
           of
           this
           extream
           folly
           ,
           is
           sadly
           evident
           .
           They
           live
           ,
           as
           absolute
           Atheists
           ,
           only
           refuse
           the
           title
           ,
           for
           fear
           of
           infamy
           ,
           or
           punishment
           .
           It
           will
           therefore
           not
           be
           unseasonable
           to
           revive
           the
           natural
           notion
           of
           the
           Deity
           .
           Now
           to
           establish
           this
           Truth
           no
           Arguments
           are
           more
           convincing
           than
           what
           are
           level
           to
           all
           understandings
           .
           And
           those
           are
           ,
        
         
           I.
           The
           visible
           frame
           of
           the
           World
           ,
           and
           the
           numerous
           natures
           in
           it
           ,
           all
           model'd
           by
           this
           supream
           rule
           ,
           the
           good
           of
           the
           whole
           .
        
         
         
           II.
           The
           Evidences
           that
           prove
           the
           World
           had
           a
           beginning
           in
           time
           .
        
         
           III.
           The
           universal
           sence
           of
           the
           Deity
           imprest
           on
           the
           minds
           of
           Men.
           
        
         
           1.
           
           The
           first
           Reason
           is
           clear
           and
           intelligible
           to
           all
           :
           for
           't
           is
           the
           inseparable
           property
           of
           an
           intellectual
           Agent
           to
           propound
           an
           End
           ,
           to
           judg
           of
           the
           convenience
           between
           the
           Means
           and
           it
           ,
           and
           to
           contrive
           them
           in
           such
           a
           manner
           as
           to
           accomplish
           it
           .
           Now
           if
           we
           survey
           the
           Universe
           ,
           and
           all
           the
           beings
           it
           contains
           ,
           their
           proportion
           ,
           dependence
           and
           harmony
           ,
           it
           will
           fully
           appear
           that
           antecedently
           to
           its
           existence
           ,
           there
           was
           a
           perfect
           mind
           that
           design'd
           it
           ,
           and
           disposed
           the
           various
           parts
           in
           that
           exact
           order
           ,
           that
           one
           beautiful
           World
           is
           
           compos'd
           of
           them
           .
           The
           *
           Philosopher
           conjectured
           truly
           ,
           who
           being
           shipwrackt
           on
           the
           Island
           of
           Rhodes
           ,
           and
           come
           to
           the
           shore
           ,
           spying
           some
           Mathematical
           figures
           drawn
           on
           the
           Sand
           ,
           cryed
           out
           with
           joy
           ,
           
             Vestigia
             hominum
             video
          
           ,
           I
           see
           the
           foosteps
           of
           men
           ,
           and
           comforted
           his
           dispairing
           companions
           ,
           that
           they
           were
           not
           cast
           into
           a
           Desert
           ,
           or
           a
           place
           of
           Savages
           ,
           but
           of
           Men
           civil
           and
           wise
           ,
           as
           he
           discover'd
           by
           those
           impressions
           of
           their
           minds
           .
           And
           if
           we
           observe
           the
           frame
           of
           the
           World
           ,
           the
           concatenation
           of
           the
           superior
           with
           the
           middle
           ,
           and
           of
           the
           middle
           with
           the
           lower
           parts
           ,
           whereby
           't
           is
           not
           an
           accidental
           aggregation
           of
           bodies
           ,
           but
           an
           intire
           universe
           ;
           if
           we
           consider
           the
           just
           disposing
           them
           conveniently
           to
           their
           nature
           and
           dignity
           ,
           
           the
           inferiour
           and
           less
           noble
           depending
           on
           the
           superiour
           ,
           and
           that
           so
           many
           contrary
           natures
           ,
           with
           that
           fidelity
           and
           league
           of
           mutual
           love
           embrace
           and
           assist
           each
           other
           ,
           that
           every
           one
           working
           according
           to
           its
           peculiar
           quality
           ,
           yet
           all
           unite
           their
           operations
           for
           one
           general
           end
           ,
           the
           preservation
           and
           benefit
           of
           the
           whole
           ,
           must
           not
           we
           strongly
           conclude
           that
           't
           is
           the
           work
           of
           a
           designing
           &
           most
           wise
           Agent
           ?
           
             
             
               —
               Pulchrum
               pulcherrimus
               ipse
            
             
               Mundum
               mente
               gerens
               ,
               similique
               ab
               imagine
               formans
               .
            
          
           To
           make
           this
           more
           evident
           ,
           I
           will
           produce
           some
           Instances
           .
        
         
           The
           Sun
           ,
           of
           all
           coelestial
           Bodies
           the
           most
           excellent
           in
           beauty
           and
           usefulness
           ,
           does
           in
           its
           situation
           ,
           motion
           ,
           effects
           ,
           publish
           the
           glory
           of
           a
           most
           wise
           Providence
           .
        
         
         
           1.
           
           In
           its
           situation
           .
           The
           fountains
           of
           all
           his
           benefit
           to
           Nature
           are
           heat
           and
           light
           :
           with
           respect
           to
           its
           heat
           the
           Sun
           may
           well
           be
           call'd
           the
           Heart
           of
           the
           World
           ,
           wherein
           all
           the
           vital
           Spirits
           are
           prepar'd
           ;
           and
           't
           is
           so
           conveniently
           plac't
           ,
           as
           to
           transmit
           more
           or
           less
           immediatly
           to
           all
           even
           the
           most
           distant
           parts
           of
           that
           vast
           body
           ,
           by
           perpetual
           irradiations
           ,
           the
           influences
           necessary
           for
           its
           preservation
           .
           It
           cannot
           be
           in
           another
           place
           without
           the
           disorder
           and
           injury
           of
           Universal
           Nature
           .
           If
           it
           were
           rais'd
           to
           the
           Stars
           ,
           the
           Earth
           for
           want
           of
           its
           quickning
           heat
           would
           lose
           its
           prolifick
           vertue
           ,
           and
           remain
           a
           carcass
           .
           The
           Air
           would
           be
           fill'd
           with
           continual
           oppressing
           vapours
           ,
           the
           Sea
           would
           overflow
           the
           Land.
           If
           it
           were
           as
           low
           as
           
           the
           Moon
           ,
           as
           dangerous
           effects
           would
           follow
           ,
           The
           Air
           would
           be
           inflam'd
           by
           its
           excessive
           heat
           ,
           the
           Sea
           boyling
           ,
           the
           Rivers
           dryed
           up
           ,
           every
           Mountain
           a
           Vesuvius
           or
           Aetna
           ;
           the
           whole
           Earth
           a
           barren
           mass
           of
           Ashes
           ,
           a
           desert
           of
           Arabia
           .
           But
           seated
           in
           the
           midst
           of
           the
           Planets
           ,
           it
           purifies
           the
           Air
           ,
           abates
           the
           superfluity
           of
           Waters
           ,
           temperately
           warms
           the
           Earth
           ,
           and
           keeps
           the
           Elements
           in
           such
           degrees
           of
           power
           ,
           as
           are
           requisit
           for
           the
           activity
           of
           mixt
           bodies
           depending
           on
           them
           .
        
         
           Besides
           ,
           there
           is
           a
           sensible
           proof
           of
           a
           wise
           Director
           in
           its
           Motion
           ,
           from
           whence
           so
           many
           and
           various
           effects
           proceed
           .
           The
           Diurnal
           Motion
           from
           East
           to
           West
           causes
           the
           Day
           .
           The
           Sun
           is
           the
           first
           spring
           and
           great
           original
           of
           Light
           ,
           and
           by
           his
           presence
           
           discovers
           the
           beauties
           of
           the
           most
           of
           visible
           Objects
           .
           From
           hence
           all
           the
           pleasant
           variety
           of
           Colours
           ,
           to
           which
           Light
           is
           the
           Soul
           that
           gives
           vivacity
           .
           Without
           it
           the
           World
           would
           be
           the
           Sepulcher
           of
           it self
           ,
           nothing
           but
           silence
           and
           solitude
           ,
           horror
           and
           Confusion
           .
           The
           Light
           guides
           our
           Journeys
           ,
           awakens
           and
           directs
           our
           Industry
           ,
           preserves
           mutual
           Conversation
           .
           And
           the
           withdrawing
           of
           the
           Sun
           from
           one
           Hemisphere
           to
           another
           is
           as
           beneficial
           to
           the
           World
           by
           causing
           Night
           .
           For
           that
           has
           peculiar
           advantages
           .
           It
           s
           darkness
           inlightens
           us
           to
           see
           the
           Stars
           ,
           and
           to
           understand
           their
           admirable
           Order
           ,
           Aspects
           ,
           Influences
           ,
           their
           Conjunction
           ,
           Distances
           ,
           Opposition
           ,
           from
           which
           proceeds
           their
           different
           effects
           
           in
           all
           passive
           Bodies
           .
           Now
           what
           can
           be
           more
           pleasant
           than
           the
           Ornaments
           and
           Diversities
           of
           these
           Twins
           of
           time
           ?
           Besides
           ,
           by
           this
           distinction
           of
           the
           Day
           and
           Night
           there
           is
           a
           fit
           succession
           of
           labour
           and
           rest
           ,
           of
           the
           Works
           and
           Thoughts
           of
           Men
           ,
           those
           proper
           to
           the
           Day
           ,
           active
           and
           clear
           ,
           the
           other
           to
           the
           Night
           ,
           whose
           obscurity
           prevents
           the
           wandring
           of
           the
           mind
           through
           the
           senses
           ,
           and
           silence
           favours
           its
           calm
           contemplations
           .
        
         
           And
           the
           constant
           revolution
           of
           Day
           and
           Night
           in
           the
           space
           of
           twenty
           four
           hours
           is
           of
           great
           benefit
           .
           If
           they
           should
           continue
           six
           entire
           Months
           together
           ,
           as
           under
           the
           Poles
           ,
           though
           their
           space
           would
           be
           equal
           in
           the
           compass
           of
           the
           Year
           as
           now
           ,
           yet
           with
           publick
           disadvantage
           .
           The
           
           shining
           of
           the
           Sun
           without
           intermission
           ,
           would
           be
           very
           hurtful
           to
           the
           Earth
           ,
           and
           to
           its
           Inhabitants
           .
           And
           its
           long
           absence
           would
           cause
           equal
           mischeifs
           by
           contrary
           qualities
           .
           For
           the
           nature
           of
           Man
           and
           other
           living
           Creatures
           cannot
           subsist
           long
           in
           travail
           without
           repairing
           their
           decays
           by
           rest
           .
           Now
           the
           succession
           of
           Day
           and
           Night
           in
           that
           space
           ,
           fitly
           tempers
           their
           labour
           and
           repose
           .
           After
           the
           toilsom
           service
           of
           the
           Day
           ,
           the
           Sun
           retires
           behind
           the
           Earth
           ,
           and
           the
           Night
           procures
           a
           truce
           from
           business
           ,
           unbends
           the
           World
           ,
           and
           invites
           to
           rest
           in
           its
           deep
           silence
           and
           tranquillity
           .
           And
           by
           sleep
           ,
           when
           the
           animal
           operations
           cease
           ,
           the
           Spirits
           that
           were
           much
           consum'd
           in
           the
           service
           of
           the
           senses
           ,
           are
           renewed
           ,
           and
           
           united
           in
           assistance
           to
           the
           vital
           faculties
           ,
           the
           Body
           is
           restored
           ,
           and
           at
           the
           springing
           Day
           made
           fresh
           and
           active
           for
           new
           labour
           .
           So
           that
           the
           wisdom
           of
           the
           Creatour
           is
           as
           visible
           in
           the
           manner
           of
           this
           dispensation
           ,
           as
           the
           thing
           it self
           .
           And
           't
           is
           an
           observable
           point
           of
           Providence
           in
           ordering
           the
           length
           and
           shortness
           of
           Days
           and
           Nights
           for
           the
           good
           of
           the
           several
           parts
           of
           the
           World.
           Under
           the
           Equinoctial
           Line
           the
           Earth
           being
           parcht
           by
           the
           direct
           beams
           of
           the
           Sun
           ,
           the
           nights
           are
           regularly
           twelve
           hours
           through
           the
           Year
           ,
           fresh
           and
           moist
           to
           remedy
           that
           inconvenience
           :
           On
           the
           contrary
           ,
           in
           the
           northern
           parts
           ,
           where
           there
           is
           a
           fainter
           reflection
           of
           its
           Beams
           ,
           the
           Days
           are
           very
           long
           ,
           that
           the
           Sun
           may
           supply
           by
           its
           continuance
           ,
           
           what
           is
           defective
           in
           its
           vigour
           to
           ripen
           the
           fruits
           of
           the
           Earth
           .
        
         
           The
           annual
           course
           of
           the
           Sun
           between
           the
           North
           and
           South
           discovers
           also
           the
           high
           and
           admirable
           wisdom
           of
           God.
           For
           all
           the
           benefits
           that
           Nature
           receives
           ,
           *
           depends
           on
           his
           unerring
           constant
           motion
           through
           the
           same
           Circle
           declining
           and
           oblique
           ,
           with
           respect
           to
           the
           Poles
           of
           the
           World.
           'T
           is
           not
           possible
           that
           more
           can
           be
           done
           with
           less
           .
           From
           hence
           proceeds
           the
           difference
           of
           Climates
           ,
           the
           inequality
           of
           Days
           and
           Nights
           ,
           the
           variety
           of
           Seasons
           ,
           the
           diverse
           mixtures
           of
           the
           first
           qualities
           ,
           the
           universal
           Instruments
           of
           natural
           Productions
           .
           In
           the
           Spring
           't
           is
           in
           conjunction
           with
           the
           Pleiades
           ,
           to
           cause
           sweet
           
           showers
           ,
           that
           are
           as
           milk
           to
           nourish
           the
           new-born
           tender
           plants
           ,
           that
           hang
           at
           the
           breasts
           of
           the
           Earth
           .
           In
           the
           Summer
           't
           is
           joyn'd
           with
           the
           Dog-Star
           ,
           to
           redouble
           its
           force
           ,
           for
           the
           production
           of
           Fruits
           necessary
           to
           the
           support
           of
           living
           Creatures
           .
           And
           Winter
           ,
           that
           in
           appearance
           is
           the
           death
           of
           Nature
           ,
           yet
           is
           of
           admirable
           use
           for
           the
           good
           of
           the
           Universe
           .
           The
           Earth
           is
           clensed
           ,
           moistened
           and
           prepar'd
           ,
           so
           that
           our
           hopes
           of
           the
           succeeding
           Year
           depends
           on
           the
           Frosts
           and
           Snows
           of
           Winter
           .
        
         
           If
           the
           Sun
           in
           its
           diurnal
           and
           annual
           motion
           were
           so
           swift
           that
           the
           Year
           were
           compleated
           in
           six
           Months
           ,
           and
           the
           Day
           and
           Night
           in
           twelve
           hours
           ,
           the
           fruits
           of
           the
           Earth
           would
           want
           a
           necessary
           space
           to
           ripen
           .
           If
           on
           the
           
           contrary
           it
           were
           so
           slow
           as
           double
           the
           time
           were
           spent
           in
           its
           return
           ,
           the
           Harvest
           but
           once
           gather'd
           in
           the
           twenty
           four
           Months
           ,
           could
           not
           suffice
           for
           the
           nourishment
           of
           living
           Creatures
           .
        
         
           'T
           is
           also
           a
           considerable
           effect
           of
           Providence
           ,
           that
           the
           sensible
           World
           do's
           not
           suddenly
           pass
           from
           the
           highest
           degrees
           of
           heat
           to
           the
           extremity
           of
           cold
           ,
           nor
           from
           this
           to
           that
           ,
           but
           so
           gradually
           that
           the
           passage
           is
           not
           only
           tolerable
           ,
           but
           pleasant
           .
           Immediate
           extreams
           are
           very
           dangerous
           to
           Nature
           .
           To
           prevent
           that
           inconvenience
           the
           Spring
           interposes
           between
           the
           Winter
           and
           Summer
           ,
           by
           its
           gentle
           heat
           disposing
           living
           bodies
           for
           the
           excess
           of
           Summer
           .
           And
           Autumn
           of
           a
           middle
           quality
           prepares
           them
           
           for
           the
           rigour
           of
           Winter
           ;
           that
           they
           may
           pass
           from
           one
           to
           another
           without
           violent
           alteration
           .
        
         
           To
           attribute
           these
           revolutions
           ,
           so
           just
           and
           uniform
           to
           Chance
           is
           the
           perfection
           of
           folly
           ,
           *
           for
           Chance
           ,
           as
           a
           cause
           that
           works
           without
           design
           ,
           has
           no
           constancy
           nor
           order
           in
           its
           effects
           .
           If
           a
           Dy
           be
           thrown
           a
           hundred
           times
           ,
           the
           fall
           is
           contingent
           ,
           and
           rarely
           happens
           to
           be
           twice
           together
           on
           the
           same
           square
           .
           Now
           the
           Alternate
           returns
           of
           Day
           and
           Night
           are
           perpetual
           in
           all
           the
           Regions
           of
           the
           Universe
           .
           And
           though
           neither
           the
           one
           nor
           the
           other
           begin
           nor
           end
           their
           course
           ,
           twice
           together
           in
           the
           same
           Point
           ;
           so
           that
           their
           motion
           appears
           confused
           ,
           yet
           t
           is
           so
           
           just
           ,
           that
           at
           the
           finishing
           of
           the
           Year
           they
           are
           found
           to
           have
           taken
           precisely
           as
           many
           paces
           the
           one
           as
           the
           other
           .
           In
           the
           amiable
           Warr
           beween
           them
           ,
           though
           one
           of
           the
           two
           always
           gets
           ,
           and
           the
           other
           loses
           the
           hours
           ,
           yet
           in
           the
           end
           they
           retire
           equal
           .
           And
           the
           vicissitudes
           of
           Seasons
           with
           an
           inviolable
           tenor
           succeed
           one
           another
           .
           Who
           ever
           saw
           the
           various
           Scenes
           of
           a
           Theater
           move
           by
           hazard
           in
           those
           just
           spaces
           of
           time
           ,
           as
           to
           represent
           Palaces
           ,
           or
           Woods
           ,
           Rocks
           and
           Seas
           ,
           as
           the
           subject
           of
           the
           Actors
           requir'd
           ?
           And
           can
           the
           lower
           World
           four
           times
           in
           the
           circle
           of
           the
           Year
           change
           appearance
           ,
           and
           alter
           the
           Seasons
           so
           conveniently
           to
           the
           use
           of
           Nature
           ,
           and
           no
           powerful
           Mind
           direct
           that
           great
           work
           ?
           
           frequent
           discoveries
           of
           an
           end
           orderly
           pursued
           ,
           must
           be
           attributed
           to
           a
           judicious
           Agent
           .
           The
           Psalmist
           guided
           not
           only
           by
           Inspiration
           but
           Reason
           ,
           declares
           ,
           
             The
             Day
             is
             thine
             ,
             the
             Night
             also
             is
             thine
             ,
             thou
             madest
             the
             Summer
             and
             Winter
             .
          
           But
           this
           I
           shall
           have
           occasion
           to
           touch
           on
           afterward
           .
        
      
       
         
           CHAP.
           II.
           
           
        
         
           
             The
             Air
             a
             fit
             medium
             to
             convey
             the
             Light
             and
             influences
             of
             the
             Heavens
             to
             the
             lower
             World.
             T
             is
             the
             repository
             of
             Vapours
             that
             are
             drawn
             up
             by
             the
             Sun
             ,
             and
             descend
             in
             fruitful
             Showers
             .
             The
             Winds
             of
             great
             benefit
             .
             The
             separation
             of
             the
             Sea
             from
             the
             Land
             the
             
             effect
             of
             great
             Wisdom
             and
             Power
             .
             That
             the
             Earth
             is
             not
             an
             equal
             Globe
             ,
             is
             both
             pleasant
             and
             useful
             .
             The
             League
             of
             the
             Elements
             considered
             .
             Excellent
             Wisdom
             visible
             in
             Plants
             and
             Fruits
             .
             The
             shapes
             of
             Animals
             are
             answerable
             to
             their
             properties
             .
             They
             regularly
             act
             to
             preserve
             themselves
             .
             The
             Bees
             ,
             Swallows
             ,
             Ants
             directed
             by
             an
             excellent
             mind
             .
          
        
         
           THe
           Expension
           of
           the
           Air
           from
           the
           Etherial
           Heavens
           to
           the
           Earth
           ,
           is
           another
           testimony
           of
           Divine
           Providence
           .
           For
           't
           is
           transparent
           ,
           and
           of
           a
           subtle
           Nature
           ,
           and
           thereby
           a
           fit
           medium
           to
           convey
           Light
           and
           Celestial
           Influences
           to
           the
           lower
           World.
           It
           receives
           the
           first
           impressions
           of
           the
           Heavens
           ,
           and
           insinuating
           without
           resistance
           ,
           
           conveys
           them
           to
           the
           most
           distant
           things
           .
           By
           it
           the
           greatest
           numbers
           of
           useful
           objects
           that
           cannot
           by
           immediate
           application
           to
           our
           faculties
           be
           known
           ,
           are
           transmitted
           in
           their
           images
           and
           representations
           ;
           All
           colours
           and
           figures
           to
           the
           Eye
           ,
           sounds
           to
           the
           Ear.
           T
           is
           necessary
           for
           the
           subsistence
           of
           Animals
           that
           live
           by
           respiration
           .
           It
           mixes
           with
           their
           nourishment
           ,
           cools
           the
           inward
           heat
           ,
           and
           tempers
           its
           violence
           .
        
         
           Besides
           ,
           In
           the
           Air
           Vapors
           are
           attracted
           by
           the
           Sun
           ,
           till
           they
           ascend
           to
           that
           height
           to
           which
           its
           reflection
           does
           not
           arrive
           ,
           and
           there
           losing
           the
           soul
           of
           heat
           that
           was
           only
           borrowed
           ,
           by
           degrees
           return
           to
           their
           native
           coldness
           ,
           and
           are
           gathered
           into
           Clouds
           ,
           which
           do
           not
           break
           in
           
           a
           deluge
           of
           waters
           that
           would
           wash
           away
           the
           seed
           ,
           but
           dissolving
           into
           fruitful
           showers
           ,
           fall
           in
           millions
           of
           drops
           to
           refresh
           the
           Earth
           ,
           so
           that
           what
           is
           taken
           from
           it
           without
           loss
           ,
           is
           restor'd
           with
           immense
           profit
           .
        
         
           The
           Air
           is
           the
           field
           of
           the
           Winds
           ,
           an
           invisible
           generation
           of
           Spirits
           ,
           whose
           life
           consists
           in
           motion
           .
           These
           are
           of
           divers
           qualities
           and
           effects
           ,
           for
           the
           advantage
           of
           the
           World.
           Some
           are
           turbid
           ,
           others
           serene
           and
           chearful
           ;
           some
           warm
           and
           refreshing
           ,
           others
           cold
           and
           sharp
           ;
           some
           are
           placid
           and
           gentle
           ,
           others
           furious
           and
           stormy
           ;
           some
           moist
           ,
           others
           dry
           .
           They
           cleanse
           and
           purifie
           the
           Air
           that
           otherwise
           would
           corrupt
           by
           the
           setling
           of
           vapors
           ,
           &
           be
           destructive
           to
           the
           lives
           of
           Animals
           .
           They
           
           convey
           the
           Clouds
           for
           the
           universal
           benefit
           of
           the
           Earth
           ;
           for
           if
           the
           Clouds
           had
           no
           motion
           but
           directly
           upwards
           ,
           they
           must
           only
           fall
           on
           those
           parts
           from
           whence
           they
           ascended
           ,
           to
           the
           great
           damage
           of
           the
           Earth
           .
           For
           moist
           places
           that
           send
           up
           plenty
           of
           Vapours
           would
           be
           overflowed
           ;
           and
           the
           highest
           parts
           ,
           to
           which
           no
           other
           Waters
           arise
           ,
           would
           be
           unfruitful
           .
           Now
           the
           Winds
           are
           assigned
           to
           all
           the
           quarters
           of
           the
           World
           ,
           and
           as
           the
           Reigns
           are
           slack
           or
           hard
           ,
           they
           guide
           the
           Clouds
           for
           the
           advantage
           of
           the
           lower
           World.
           
        
         
           The
           separation
           of
           the
           Sea
           from
           the
           Land
           ,
           and
           containing
           it
           within
           just
           bounds
           ,
           is
           the
           effect
           of
           Almighty
           Wisdom
           and
           Goodness
           .
           For
           being
           the
           lighter
           Element
           ,
           its
           natural
           situation
           is
           
           above
           it
           .
           And
           till
           separated
           ,
           't
           was
           absolutely
           useless
           as
           to
           habitation
           or
           fruitfulness
           .
           'T
           is
           now
           the
           convenient
           seat
           of
           terrestrial
           Animals
           ,
           and
           supplies
           their
           Provisions
           .
           And
           the
           Sea
           is
           fit
           for
           Navigation
           ,
           whereby
           the
           most
           distant
           Regions
           maintain
           Commerce
           for
           their
           mutual
           help
           and
           comfort
           .
        
         
           The
           Rivers
           dispers'd
           through
           the
           veins
           of
           the
           Earth
           ,
           preserve
           its
           beauty
           ,
           and
           make
           it
           fruitful
           .
           They
           are
           always
           in
           motion
           ,
           to
           prevent
           corrupting
           ,
           and
           to
           visit
           several
           parts
           ,
           that
           the
           labour
           of
           cultivating
           may
           not
           be
           in
           vain
           .
           And
           that
           these
           Waters
           may
           not
           fail
           ,
           the
           innumerable
           branches
           spred
           through
           the
           Earth
           ,
           at
           last
           unite
           in
           the
           main
           body
           of
           the
           Sea.
           What
           they
           pour
           into
           it
           ,
           through
           secret
           chanels
           they
           derive
           
           from
           it
           ,
           by
           a
           natural
           perpetual
           circulation
           ,
           not
           to
           be
           imitated
           by
           Art.
           In
           this
           we
           have
           a
           clear
           proof
           of
           the
           Wisdom
           and
           Goodness
           of
           the
           Creator
           .
        
         
           That
           the
           Earth
           is
           not
           an
           equal
           Globe
           ,
           but
           some
           parts
           are
           rais'd
           into
           Hills
           and
           Mountains
           ,
           others
           sunk
           into
           deep
           Valleys
           ;
           some
           are
           immense
           Plains
           ,
           affects
           with
           various
           delight
           ,
           and
           is
           useful
           for
           excelent
           ends
           :
           not
           onely
           for
           the
           production
           of
           Minerals
           ,
           of
           Marble
           and
           Stones
           requisite
           for
           Buildings
           ,
           but
           for
           the
           thriving
           of
           several
           kinds
           of
           Grain
           and
           Plants
           that
           are
           necessary
           for
           Food
           or
           *
           Medicine
           :
           for
           some
           love
           the
           Shade
           ,
           others
           the
           Sun
           ;
           some
           flourish
           best
           on
           Rocks
           and
           Precipices
           ,
           others
           in
           low
           moist
           places
           ;
           some
           delight
           in
           Hills
           ,
           others
           in
           Plains
           .
           
           Thus
           by
           the
           unequal
           surface
           of
           the
           Earth
           ,
           is
           caused
           a
           convenient
           temperature
           of
           Air
           and
           Soil
           for
           its
           productions
           .
        
         
           Add
           further
           ,
           The
           Wisdom
           of
           the
           Creatour
           is
           discovered
           by
           observing
           the
           league
           of
           the
           Elements
           from
           whence
           all
           mixt
           bodies
           arise
           .
           Of
           how
           different
           qualities
           are
           Earth
           ,
           Water
           ,
           Air
           ,
           Fire
           ?
           yet
           all
           combine
           together
           without
           the
           destruction
           of
           their
           enmity
           ,
           that
           is
           as
           necessary
           to
           preserve
           nature
           as
           their
           friendship
           .
           Can
           there
           be
           imagin'd
           a
           greater
           discord
           in
           the
           parts
           of
           the
           Elementary
           World
           ,
           and
           a
           greater
           concord
           in
           the
           whole
           ?
           To
           reduce
           them
           to
           such
           an
           aequilibrium
           that
           all
           their
           operations
           promote
           the
           same
           end
           ,
           proves
           that
           there
           is
           a
           Mind
           of
           the
           highest
           Wisdom
           ,
           that
           has
           an
           absolute
           Dominion
           over
           all
           things
           ,
           
           and
           tempers
           them
           accordingly
           .
        
         
           If
           we
           come
           to
           Plants
           and
           Flowers
           ,
           Who
           divided
           their
           kinds
           ,
           and
           form'd
           them
           in
           that
           beautiful
           order
           ?
           who
           painted
           and
           perfum'd
           them
           ?
           how
           doth
           the
           same
           Water
           dye
           them
           with
           various
           Colours
           ,
           the
           Scarlet
           ,
           the
           Purple
           ,
           the
           Carnation
           ?
           what
           causes
           the
           sweet
           Odors
           that
           breath
           from
           them
           with
           an
           insensible
           subtilty
           ,
           and
           diffuse
           in
           the
           Air
           for
           our
           delight
           ?
           from
           whence
           proceed
           their
           different
           vertues
           ?
           These
           admirable
           works
           of
           Nature
           exceed
           the
           ‖
           imitation
           and
           comprehension
           of
           Man.
           'T
           is
           clear
           therefore
           they
           proceed
           from
           a
           Cause
           that
           excels
           him
           in
           Wisdom
           and
           Power
           .
           That
           some
           Plants
           of
           excellent
           vertue
           are
           full
           of
           prickles
           in
           their
           stock
           and
           leaves
           ,
           to
           protect
           them
           from
           Beasts
           that
           would
           root
           them
           up
           ,
           
           or
           trample
           on
           them
           ,
           an
           *
           Atheist
           acknowledg'd
           to
           be
           the
           effect
           of
           Providence
           .
           The
           same
           Wisdom
           preserves
           the
           Seed
           in
           the
           Root
           under
           the
           flower
           ,
           and
           prepares
           the
           numerous
           Leaves
           of
           Trees
           ,
           not
           only
           for
           a
           shadow
           to
           refresh
           living
           creatures
           ,
           but
           to
           secure
           their
           Fruits
           from
           the
           injuries
           of
           the
           weather
           .
           Therefore
           in
           the
           Spring
           they
           shoot
           forth
           always
           before
           the
           fruits
           are
           form'd
           .
           And
           tender
           delicate
           fruits
           are
           cover'd
           with
           broader
           and
           thicker
           leaves
           than
           others
           of
           a
           firmer
           substance
           .
           In
           Winter
           they
           cast
           their
           leaves
           ,
           are
           naked
           and
           dry
           ,
           the
           vital
           sap
           retiring
           to
           the
           root
           ,
           as
           if
           careless
           of
           dying
           in
           the
           members
           to
           preserve
           life
           in
           the
           heart
           ,
           that
           in
           the
           returning
           Spring
           diffuses
           new
           heat
           and
           spirits
           ,
           the
           cause
           of
           their
           flourishing
           and
           fruitfulness
           .
           The
           season
           of
           
           Fruits
           is
           another
           indication
           of
           Providence
           .
           In
           Summer
           we
           have
           the
           cool
           and
           moist
           to
           refresh
           our
           heats
           ,
           in
           Autumn
           the
           durable
           to
           be
           preserved
           when
           the
           Earth
           produces
           none
           .
        
         
           If
           we
           observe
           the
           lower
           rank
           of
           Animals
           ,
           their
           kinds
           ,
           shapes
           ,
           properties
           ,
           't
           is
           evident
           that
           all
           are
           the
           Copies
           of
           a
           designing
           Mind
           ,
           the
           effects
           of
           a
           skilful
           Hand
           .
           Some
           of
           them
           are
           fierce
           ,
           others
           familiar
           ;
           some
           are
           servile
           ,
           others
           free
           ;
           some
           crafty
           ,
           others
           simple
           ,
           and
           all
           fram'd
           conveniently
           to
           their
           Natures
           .
           How
           incongruous
           were
           it
           for
           the
           Soul
           of
           a
           Lion
           to
           dwell
           in
           the
           body
           of
           a
           Sheep
           ,
           or
           that
           of
           a
           Hare
           to
           animate
           the
           body
           of
           a
           Cow
           ?
           It
           would
           require
           a
           volume
           to
           describe
           their
           different
           shapes
           ,
           and
           fitness
           to
           their
           particular
           natures
           .
           Besides
           ,
           creatures
           meerly
           ▪
           sensitive
           
           are
           acted
           so
           regularly
           to
           preserve
           themselves
           &
           their
           kind
           ,
           that
           the
           reason
           of
           a
           superiour
           Agent
           ‖
           shines
           in
           all
           their
           actions
           .
           They
           no
           sooner
           come
           into
           the
           World
           but
           know
           their
           enemies
           ,
           and
           either
           by
           Strength
           or
           Art
           secure
           themselves
           .
           They
           are
           instructed
           to
           swim
           ,
           to
           fly
           ,
           to
           run
           ,
           to
           leap
           .
           They
           understand
           their
           fit
           nourishment
           ,
           and
           remedies
           proper
           for
           their
           Diseases
           .
           Who
           infused
           into
           the
           Birds
           the
           art
           to
           build
           their
           nests
           ,
           the
           love
           to
           cherish
           their
           young
           ?
           How
           are
           the
           Bees
           instructed
           to
           frame
           their
           Hony-combs
           without
           †
           hands
           ,
           and
           in
           the
           dark
           ,
           and
           of
           such
           a
           figure
           that
           among
           all
           other
           of
           equal
           compass
           and
           filling
           up
           the
           same
           space
           ,
           is
           most
           capacious
           ?
           The
           consideration
           of
           their
           Art
           and
           Industry
           ,
           their
           political
           Government
           and
           
           Providence
           ,
           and
           other
           miraculous
           qualities
           ,
           so
           astonish'd
           some
           great
           Wits
           ,
           that
           they
           attributed
           something
           divine
           *
           to
           them
           .
        
         
           
             Esse
             Apibus
             partem
             divinae
             mentis
             ,
             &
             haustus
          
           
             Aetherios
             dixere
             —
          
        
         
           —
           some
           there
           are
           maintain
           That
           Bees
           deriv'd
           from
           a
           Coelestial
           strain
           ,
           And
           Heavenly
           race
           .
        
         
           What
           moves
           the
           Swallows
           upon
           the
           approach
           of
           Winter
           to
           fly
           to
           a
           more
           temperate
           Clime
           ,
           as
           if
           they
           understood
           the
           Celestial
           Signs
           ,
           the
           Influences
           of
           the
           Stars
           ,
           and
           the
           Changes
           of
           the
           Seasons
           ?
           From
           whence
           comes
           the
           fore-sight
           of
           the
           Ants
           to
           provide
           in
           Summer
           for
           Winter
           ?
           their
           oeconomy
           fervour
           ,
           
           their
           discretion
           in
           assisting
           one
           another
           ,
           as
           if
           knowing
           that
           every
           one
           labour'd
           for
           all
           ,
           and
           where
           the
           benefit
           is
           common
           the
           labour
           must
           be
           common
           ;
           their
           care
           to
           fortifie
           their
           receptacles
           with
           a
           banck
           of
           Earth
           that
           in
           great
           rains
           ,
           it
           may
           not
           be
           overflowed
           ,
           have
           made
           them
           the
           fit
           emblems
           of
           prudent
           diligence
           .
        
         
           This
           is
           excellently
           described
           by
           Virgil.
           
        
         
           
             Ac
             veluti
             ingentem
             formicae
             farris
             acervum
             ,
          
           
             Cum
             populant
             ,
             Hyenis
             memores
             ,
             tectoque
             reponunt
             ,
          
           
             It
             nigrum
             campis
             agmen
             ,
             praedamque
             per
             herbas
          
           
             Convectant
             calle
             angusto
             ,
             pars
             grandia
             trudunt
          
           
             Obnixa
             frumenta
             humeris
             ,
             pars
             agmima
             cogunt
             ,
          
           
           
             Castigantque
             moras
             .
             Opere
             omnis
             semita
             fervet
             .
          
        
         
           
             So
             when
             the
             Winter-fearing
             Ants
             invade
          
           
             Some
             heaps
             of
             Corn
             the
             Husbandman
             had
             made
             ;
          
           
             The
             sable
             Army
             marches
             ,
             and
             with
             Prey
          
           
             Laden
             return
             ,
             pressing
             the
             Leafy-way
             ;
          
           
             Some
             help
             the
             weaker
             ,
             and
             their
             shoulders
             lend
             ;
          
           
             Others
             the
             Order
             of
             the
             March
             attend
             ,
          
           
             Bring
             up
             the
             Troops
             ,
             and
             punish
             all
             delay
             .
          
        
         
           How
           could
           they
           propound
           such
           ends
           ,
           and
           devise
           means
           proper
           to
           obtain
           them
           ?
           'T
           is
           evident
           from
           their
           constant
           and
           regular
           actings
           ,
           that
           an
           Understanding
           above
           man's
           ,
           who
           often
           fails
           in
           his
           designs
           ,
           
           signs
           ,
           imprest
           their
           unerring
           instincts
           ,
           and
           directs
           their
           motions
           .
        
      
       
         
           CHAP.
           III.
           
           
        
         
           
             The
             Body
             of
             Man
             form'd
             with
             perfect
             design
             for
             Beauty
             and
             Usefulness
             .
             A
             short
             description
             of
             its
             parts
             .
             The
             fabrick
             of
             the
             Eye
             and
             Hand
             admirably
             discovers
             the
             Wisdom
             of
             the
             Maker
             .
             The
             erect
             stature
             of
             the
             Body
             fitted
             for
             the
             rational
             Soul.
             Man
             by
             speech
             is
             fitted
             for
             society
             .
             How
             the
             affections
             are
             discovered
             in
             the
             Countenance
             .
             The
             distinction
             of
             Persons
             by
             the
             face
             how
             necessary
             .
             The
             reasonable
             Soul
             the
             image
             of
             a
             wise
             and
             voluntary
             Agent
             .
          
        
         
           I
           Will
           now
           briefly
           consider
           Man
           ,
           with
           respect
           to
           both
           the
           parts
           of
           his
           compounded
           nature
           ,
           wherein
           
           are
           very
           clear
           evidences
           of
           a
           wise
           Maker
           .
        
         
           The
           Body
           is
           the
           most
           artificial
           of
           all
           perishing
           things
           in
           the
           World.
           'T
           is
           justly
           called
           the
           
             store-house
             of
             proportions
          
           .
           'T
           is
           equally
           impossible
           to
           add
           any
           thing
           but
           what
           is
           superfluous
           ,
           or
           to
           take
           a-away
           any
           thing
           but
           what
           is
           necessary
           .
           How
           many
           internal
           parts
           diverse
           in
           their
           qualities
           and
           figures
           ,
           are
           dispos'd
           with
           that
           providence
           ,
           that
           all
           operate
           according
           to
           their
           proper
           Natures
           ,
           and
           not
           one
           can
           be
           ,
           I
           do
           not
           say
           better
           ,
           but
           tolerably
           in
           any
           other
           place
           ,
           as
           well
           for
           its
           special
           as
           the
           common
           benefit
           ?
           All
           are
           so
           justly
           ordered
           ,
           with
           that
           mutual
           dependence
           as
           to
           their
           being
           and
           operations
           ,
           that
           none
           can
           be
           without
           the
           whole
           ,
           nor
           the
           whole
           without
           it
           .
           So
           that
           if
           with
           attentive
           Eye
           
           we
           consider
           this
           ,
           it
           might
           seem
           that
           in
           making
           the
           Body
           the
           design
           was
           only
           respecting
           convenience
           and
           profit
           :
           But
           if
           we
           turn
           our
           thoughts
           from
           that
           which
           is
           within
           this
           unparallel'd
           Piece
           ,
           and
           regard
           the
           various
           forms
           and
           structure
           of
           the
           outward
           parts
           ,
           the
           graceful
           order
           that
           adorns
           them
           ,
           we
           might
           imagine
           that
           the
           Maker
           only
           designed
           its
           regular
           visible
           beauty
           .
           *
           As
           Phavorinus
           comparing
           the
           Writings
           of
           two
           famous
           Orators
           ,
           observed
           ,
           that
           if
           one
           word
           be
           taken
           from
           a
           sentence
           of
           Plato
           ,
           you
           spoil'd
           the
           elegance
           ,
           if
           from
           Lycias
           ,
           the
           sense
           .
           So
           the
           taking
           away
           the
           least
           considerable
           part
           from
           the
           Body
           ,
           spoils
           its
           comliness
           ,
           or
           usefulness
           .
           †
           Two
           great
           Philosophers
           have
           left
           excellent
           Discourses
           of
           the
           parts
           of
           the
           Body
           ,
           justly
           esteemed
           among
           their
           
           most
           noble
           works
           .
           Galen
           after
           an
           exquisit
           observation
           of
           the
           Symetry
           of
           this
           Fabrick
           ,
           challeng'd
           the
           Epicureans
           ,
           to
           find
           but
           one
           of
           all
           the
           numerous
           parts
           that
           compose
           it
           ,
           the
           least
           Vein
           or
           Fibre
           ,
           that
           was
           not
           serviceable
           for
           its
           proper
           end
           ,
           or
           might
           be
           better
           if
           chang'd
           in
           its
           form
           ,
           temperature
           or
           place
           ,
           and
           he
           would
           embrace
           their
           opinion
           ,
           that
           Chance
           was
           the
           Authour
           of
           it
           .
           And
           for
           this
           reason
           he
           says
           ,
           that
           by
           describing
           the
           use
           of
           the
           parts
           ,
           he
           compos'd
           a
           true
           Hymn
           in
           praise
           of
           the
           wise
           Maker
           .
        
         
           What
           knowledg
           is
           requisit
           to
           describe
           all
           that
           is
           wonderful
           in
           it
           ?
           the
           contempering
           the
           differing
           humours
           in
           just
           weight
           and
           measure
           ,
           the
           inviolable
           correspondence
           establisht
           between
           all
           the
           parts
           for
           the
           performance
           of
           natural
           ,
           
           vital
           and
           animal
           operations
           ?
           To
           touch
           upon
           a
           few
           things
           .
           The
           Stomach
           that
           by
           an
           unknown
           virtue
           prepares
           the
           nourishment
           ,
           the
           Heart
           and
           Liver
           the
           two
           Seas
           of
           blood
           ;
           the
           one
           more
           gross
           ,
           the
           other
           more
           refin'd
           and
           spirituous
           ;
           the
           Veins
           and
           Arteries
           their
           inseparable
           companions
           ,
           that
           diffuse
           themselves
           into
           innumerable
           rivolets
           ,
           and
           convey
           the
           blood
           and
           spirit
           of
           Life
           ;
           the
           Nerves
           the
           secret
           channels
           ,
           that
           from
           the
           Brain
           derive
           the
           spirits
           of
           sense
           and
           motion
           ;
           the
           Muscles
           that
           give
           it
           various
           motions
           ;
           the
           fleshy
           parts
           of
           different
           substance
           and
           quality
           according
           to
           their
           various
           Offices
           ;
           the
           Membrans
           in
           that
           diversity
           ,
           some
           finer
           ,
           some
           thicker
           weav'd
           according
           to
           the
           quality
           of
           the
           part
           they
           cover
           ;
           the
           inward
           fat
           that
           preserves
           the
           warm
           Bowels
           
           from
           drying
           up
           ;
           the
           Marrow
           wherewith
           the
           instruments
           of
           motion
           are
           oiled
           and
           made
           nimble
           and
           expedite
           ;
           the
           Bones
           that
           support
           the
           building
           of
           such
           different
           forms
           ,
           proportions
           ,
           qualities
           ,
           and
           so
           fitly
           joyn'd
           :
           these
           are
           a
           full
           conviction
           that
           a
           Divine
           Mind
           contriv'd
           it
           ,
           a
           Divine
           Hand
           made
           and
           fashion'd
           it
           .
        
         
           I
           will
           more
           particularly
           consider
           the
           curious
           fabrick
           of
           the
           Eye
           and
           Hand
           .
           The
           Eye
           is
           a
           work
           of
           such
           incomparable
           Artifice
           ,
           that
           who
           ever
           understands
           it
           ,
           hath
           a
           sufficient
           proof
           of
           his
           Skill
           that
           form'd
           it
           .
           This
           is
           most
           evident
           by
           dissecting
           it
           ,
           and
           representing
           the
           parts
           separate
           one
           from
           another
           ,
           and
           after
           reuniting
           them
           ,
           and
           thereby
           discovering
           the
           Causes
           of
           the
           whole
           Composure
           ,
           and
           of
           the
           Offices
           proper
           to
           every
           part
           .
        
         
         
           That
           that
           may
           be
           understood
           without
           seeing
           it
           ,
           is
           that
           there
           is
           no
           member
           in
           the
           whole
           Body
           compos'd
           of
           more
           parts
           ,
           nor
           more
           different
           ,
           nor
           ordered
           with
           more
           exact
           wisdom
           between
           themselves
           in
           one
           frame
           .
           Their
           situation
           is
           so
           regular
           and
           necessary
           ,
           that
           if
           any
           of
           them
           be
           never
           so
           little
           displac't
           ,
           the
           Eye
           is
           no
           more
           an
           Eye
           .
           It
           includes
           three
           Humours
           that
           are
           transparant
           ,
           and
           of
           different
           thickness
           ,
           the
           one
           resembling
           Water
           ,
           the
           other
           Glass
           ,
           the
           other
           Chrystal
           ,
           and
           from
           them
           borrow
           their
           names
           :
           to
           vary
           the
           place
           ,
           the
           distance
           ,
           the
           less
           or
           greater
           thickness
           ,
           the
           figure
           that
           is
           peculiar
           to
           each
           of
           them
           would
           render
           the
           Eye
           altogether
           useless
           for
           seeing
           :
           for
           the
           refractions
           of
           the
           light
           that
           enters
           through
           the
           pupil
           would
           be
           disordered
           ;
           and
           the
           rays
           not
           be
           
           united
           in
           a
           point
           ,
           to
           paint
           in
           the
           Retina
           ,
           the
           images
           of
           visible
           objects
           ,
           which
           is
           the
           last
           disposition
           from
           whence
           the
           act
           of
           seeing
           follows
           .
           Several
           tunicles
           involve
           it
           ,
           one
           of
           which
           is
           perforated
           (
           as
           much
           as
           the
           little
           Circle
           in
           the
           middle
           that
           is
           called
           the
           pupil
           )
           to
           give
           open
           passage
           to
           the
           images
           flowing
           from
           their
           objects
           .
           The
           Muscles
           by
           their
           agency
           raise
           or
           cast
           down
           ,
           turn
           or
           fix
           it
           .
           The
           Nerves
           fasten'd
           to
           the
           Brain
           ,
           convey
           a
           supply
           of
           spirits
           for
           the
           sight
           ,
           and
           transmit
           the
           representation
           of
           all
           visible
           objects
           without
           confusion
           to
           the
           internal
           senses
           .
        
         
           If
           we
           consider
           the
           Hand
           by
           the
           most
           exact
           rule
           of
           proportion
           ,
           't
           is
           evident
           that
           its
           substance
           and
           shape
           are
           most
           conducive
           to
           beauty
           and
           service
           .
           If
           the
           Fingers
           were
           not
           divided
           ,
           and
           separately
           
           moveable
           ,
           but
           joyn'd
           together
           with
           one
           continued
           skin
           ,
           how
           uncomely
           ,
           how
           unuseful
           would
           it
           be
           ?
           Of
           an
           hundred
           effects
           ninety
           would
           be
           lost
           .
           All
           that
           require
           variety
           of
           motion
           ,
           subtilty
           of
           art
           ,
           or
           strength
           could
           not
           be
           perform'd
           .
           But
           the
           Fingers
           being
           disjoyn'd
           ,
           't
           is
           fit
           to
           do
           whatever
           the
           mind
           designs
           ,
           or
           necessity
           requires
           .
           It
           works
           intirely
           ,
           or
           in
           parts
           ,
           it
           brandishes
           a
           Sword
           ,
           or
           manages
           a
           Pen
           ,
           
           strikes
           on
           the
           Anvil
           with
           a
           Hammer
           ,
           or
           uses
           a
           delicate
           File
           ,
           rows
           in
           the
           Water
           ,
           or
           touches
           a
           Lute
           .
           T
           is
           fit
           for
           all
           things
           ,
           adapting
           it self
           to
           the
           greatest
           and
           least
           ,
           all
           which
           advantages
           the
           Philosopher
           expresses
           with
           admirable
           brevity
           ,
           
             In
             divisione
             manus
             componendi
             facultas
             est
             ,
             in
             Compositione
             dividendi
             non
             esset
             .
          
           Suppose
           the
           Fingers
           were
           of
           equal
           length
           
           and
           bigness
           ,
           great
           inconveniencies
           would
           follow
           .
           And
           in
           this
           the
           Divine
           Wisdom
           is
           eminent
           ,
           that
           what
           at
           first
           sight
           seems
           to
           be
           of
           no
           consequence
           ,
           yet
           is
           absolutely
           necessary
           ,
           not
           only
           for
           all
           the
           regular
           ,
           but
           for
           most
           works
           of
           the
           Hand
           .
           If
           the
           Fingers
           were
           extended
           to
           the
           same
           measure
           ,
           it
           were
           able
           to
           do
           nothing
           but
           what
           the
           four
           longest
           can
           .
           And
           how
           uncomely
           would
           such
           a
           figur'd
           hand
           appear
           ?
           when
           that
           beauty
           is
           lost
           ,
           that
           springs
           from
           variety
           in
           things
           alike
           .
           Besides
           ,
           how
           unprofitable
           a
           part
           were
           the
           Hand
           if
           the
           Fingers
           had
           within
           one
           intire
           bone
           ,
           not
           flexible
           to
           grasp
           as
           occasion
           requires
           ?
           Or
           if
           a
           fleshy
           substance
           only
           ,
           how
           weak
           and
           unapt
           for
           service
           ?
           what
           strength
           or
           firmness
           for
           labour
           ?
           even
           the
           Nails
           are
           not
           superfluous
           ;
           besides
           their
           
           gracefulness
           ,
           they
           give
           force
           and
           sense
           to
           the
           points
           of
           the
           Fingers
           .
           If
           one
           be
           lost
           ,
           the
           feeling
           in
           that
           extream
           part
           is
           very
           much
           lessen'd
           ,
           that
           is
           so
           necessary
           for
           the
           discerning
           of
           things
           .
        
         
           To
           these
           I
           shall
           add
           two
           other
           considerations
           that
           discover
           perfect
           wisdom
           in
           the
           framing
           the
           humane
           Body
           .
        
         
           1.
           
           It
           s
           structure
           is
           very
           different
           from
           that
           of
           Brutes
           ,
           whereby
           't
           is
           a
           fit
           instrument
           of
           the
           rational
           Soul.
           The
           Brutes
           being
           meerly
           terrestrial
           Animals
           ,
           are
           perpetually
           groveling
           and
           poring
           downwards
           ,
           seeking
           no
           more
           than
           their
           food
           .
           They
           have
           no
           commerce
           with
           the
           Heavens
           ,
           but
           so
           far
           as
           it
           serves
           them
           for
           the
           Earth
           ,
           as
           being
           only
           born
           for
           their
           Bellies
           .
           But
           in
           Man
           the
           posture
           of
           his
           Body
           interprets
           that
           of
           his
           
           Soul.
           ‖
           The
           stature
           is
           streight
           and
           rais'd
           ,
           expressive
           of
           his
           dominion
           over
           the
           Creatures
           made
           for
           his
           use
           .
           The
           Head
           is
           over
           all
           the
           less
           noble
           parts
           ,
           and
           the
           Eyes
           so
           plac't
           that
           the
           mind
           may
           look
           out
           at
           those
           windows
           to
           discover
           the
           World
           in
           its
           various
           parts
           ,
           to
           contemplate
           the
           Heavens
           its
           native
           Seat
           ,
           and
           be
           instructed
           and
           excited
           to
           admire
           and
           love
           the
           divine
           Maker
           .
        
         
           2.
           
           If
           we
           consider
           Man
           complexly
           as
           joyn'd
           with
           society
           ,
           to
           which
           he
           is
           naturally
           inclin'd
           ,
           he
           is
           so
           form'd
           as
           to
           give
           or
           receive
           assistance
           for
           his
           preservation
           and
           comfort
           .
           The
           Tongue
           his
           peculiar
           glory
           ,
           the
           interpreter
           of
           the
           Thoughts
           ,
           and
           reconciler
           of
           the
           Affections
           ,
           maintains
           this
           happy
           commerce
           .
           Besides
           ,
           the
           Face
           makes
           known
           our
           inward
           motions
           
           to
           others
           .
           Love
           ,
           hatred
           ,
           desire
           ,
           dislike
           ,
           joy
           ,
           greif
           ,
           confidence
           ,
           dispair
           ,
           courage
           ,
           cowardice
           ,
           admiration
           ,
           contempt
           ,
           pride
           ,
           modesty
           ,
           cruelty
           ,
           compassion
           ,
           and
           all
           the
           rest
           of
           the
           Affections
           are
           discover'd
           by
           their
           proper
           Aspects
           .
           By
           a
           sudden
           change
           of
           the
           countenance
           are
           manifested
           the
           deepest
           sorrow
           ,
           the
           highest
           joy
           .
           As
           the
           face
           of
           the
           Heavens
           vail'd
           with
           Clouds
           by
           the
           breaking
           forth
           of
           the
           Sun
           is
           presently
           cleard
           up
           .
           And
           (
           which
           is
           above
           the
           imitation
           of
           Art
           )
           different
           affections
           are
           represented
           in
           a
           more
           or
           less
           expressive
           appearance
           according
           to
           their
           stronger
           or
           remisser
           degrees
           .
           Timanthes
           the
           famous
           Painter
           ,
           wisely
           drew
           a
           vail
           over
           Agamemnons
           Face
           present
           at
           the
           sacrifice
           of
           his
           innocent
           Daughter
           ;
           despairing
           to
           express
           and
           accord
           
           his
           several
           Passions
           ,
           the
           tenderness
           of
           a
           Father
           ,
           with
           the
           Majesty
           of
           a
           King
           and
           the
           generosity
           of
           the
           Leader
           of
           an
           Army
           .
           This
           way
           of
           discovery
           has
           a
           more
           universal
           use
           then
           words
           .
           The
           ministry
           of
           the
           Tongue
           is
           only
           useful
           to
           those
           that
           understand
           our
           Language
           ,
           but
           the
           Face
           ,
           though
           silent
           ,
           speaks
           to
           the
           Eye
           .
           The
           Countenance
           is
           a
           Crystal
           wherein
           the
           thoughts
           and
           affections
           otherwise
           invisible
           appear
           ,
           and
           is
           a
           natural
           sign
           known
           to
           all
           .
           For
           this
           manner
           of
           expression
           is
           not
           by
           the
           common
           agreement
           of
           Men
           as
           Signs
           absolutely
           free
           or
           mixt
           ,
           but
           from
           the
           institution
           of
           Nature
           ,
           that
           always
           chuses
           what
           is
           most
           proper
           to
           its
           end
           ,
           being
           guided
           by
           a
           superiour
           directour
           according
           to
           the
           rules
           of
           perfect
           Wisdom
           .
           Moreover
           ,
           the
           innumerable
           different
           characters
           
           
           
           
           
           in
           the
           Faces
           of
           Men
           to
           discern
           every
           one
           ,
           is
           the
           counsel
           of
           most
           wise
           Providence
           for
           the
           universal
           benefit
           of
           the
           World.
           For
           take
           away
           this
           distinction
           ,
           and
           all
           the
           bands
           of
           Laws
           ,
           of
           Commerce
           ,
           of
           Friendship
           are
           dissolv'd
           .
           If
           we
           could
           not
           by
           singular
           inseparable
           lineaments
           distinguish
           the
           innocent
           from
           the
           guilty
           ,
           a
           Brother
           from
           a
           Stranger
           ,
           the
           worthy
           from
           the
           unworthy
           ,
           all
           truth
           in
           Judgments
           ,
           sincerity
           in
           Relations
           ,
           distinction
           of
           Merits
           ,
           security
           in
           Trade
           would
           be
           destroyed
           .
           In
           short
           ,
           humane
           societies
           cannot
           be
           preserved
           without
           union
           and
           distinction
           ?
           the
           one
           prevents
           division
           ,
           the
           other
           confusion
           .
           Union
           is
           maintain'd
           by
           speech
           and
           other
           signs
           of
           the
           inward
           dispositions
           of
           the
           Heart
           ;
           distinction
           is
           caus'd
           by
           the
           variety
           of
           
           countenances
           .
           And
           't
           is
           considerable
           that
           so
           few
           parts
           composing
           it
           ,
           and
           in
           so
           small
           a
           compass
           ,
           and
           always
           in
           the
           same
           situation
           ,
           yet
           there
           is
           such
           a
           diversity
           of
           figures
           as
           of
           faces
           in
           the
           World.
           *
           Seneca
           propounds
           this
           as
           a
           spectacle
           worthy
           of
           admiration
           ,
           though
           the
           Stoical
           pride
           ,
           falsely
           esteem'd
           greatness
           of
           mind
           ,
           would
           scarce
           admire
           Miracles
           .
        
         
           And
           as
           the
           frame
           of
           Mans
           Body
           ,
           so
           much
           more
           the
           rational
           Soul
           ,
           his
           eminent
           prerogative
           above
           all
           sensible
           beings
           ,
           discovers
           the
           Deity
           .
           The
           superior
           faculties
           ,
           the
           Understanding
           and
           Will
           ,
           whereby
           he
           makes
           a
           judgment
           and
           choice
           of
           things
           in
           order
           to
           his
           happiness
           ,
           declare
           it
           to
           be
           the
           living
           image
           and
           glory
           of
           a
           most
           Wise
           and
           voluntary
           Agent
           .
           The
           admirable
           composition
           of
           two
           
           things
           so
           disproportion'd
           ,
           a
           spiritual
           and
           material
           substance
           in
           the
           humane
           nature
           ,
           is
           an
           argument
           of
           his
           omnipotent
           skil
           who
           united
           them
           in
           a
           manner
           inconceiveable
           to
           us
           .
           But
           the
           nature
           ,
           qualities
           ,
           and
           operations
           of
           the
           Soul
           ,
           shall
           be
           more
           distinctly
           considered
           afterwards
           .
           And
           by
           this
           short
           account
           of
           some
           parts
           of
           the
           World
           ,
           we
           may
           sufficiently
           discover
           the
           perfections
           of
           the
           Maker
           .
           We
           must
           pluck
           out
           our
           Eyes
           ,
           and
           exstinguish
           common
           sense
           ,
           not
           to
           see
           infinite
           Wisdom
           ,
           Power
           and
           Goodness
           shining
           in
           them
           ,
           the
           proper
           marks
           of
           the
           Deity
           .
        
      
       
         
         
           CHAP.
           IV.
           
           
        
         
           
             The
             vanity
             of
             Epicurus's
             Opinion
             of
             the
             Worlds
             original
             discover'd
             ,
             from
             the
             visible
             order
             in
             all
             the
             parts
             of
             it
             .
             Chance
             produces
             no
             regular
             effects
             .
             The
             constant
             natural
             course
             of
             things
             in
             the
             world
             proves
             that
             't
             is
             not
             framed
             nor
             conducted
             by
             uncertain
             Chance
             .
             The
             World
             was
             not
             caused
             by
             the
             necessity
             of
             nature
             .
             In
             the
             search
             of
             Causes
             the
             mind
             cannot
             rest
             till
             it
             comes
             to
             the
             first
             .
             Second
             Causes
             are
             sustain'd
             and
             directed
             in
             all
             their
             workings
             by
             the
             first
             .
             The
             Creator
             though
             invisible
             in
             his
             Essence
             ,
             is
             visible
             in
             his
             effects
             .
          
        
         
           BEfore
           I
           proceed
           to
           the
           other
           Head
           of
           Arguments
           ,
           I
           will
           briefly
           show
           the
           vanity
           of
           those
           
           Opinions
           that
           attribute
           the
           production
           of
           the
           World
           to
           Chance
           ,
           or
           to
           the
           sole
           necessity
           of
           Nature
           .
        
         
           'T
           was
           the
           extravagant
           fancy
           of
           Democritus
           ,
           and
           Epicurus
           after
           him
           ,
           that
           the
           original
           of
           the
           World
           was
           from
           the
           fortuitous
           encountring
           of
           Atoms
           ,
           that
           were
           in
           perpetual
           motion
           in
           an
           immense
           space
           ,
           till
           at
           last
           a
           sufficient
           number
           met
           in
           such
           a
           conjunction
           as
           form'd
           it
           in
           this
           order
           .
           'T
           is
           strange
           to
           amazement
           ,
           how
           so
           wilde
           an
           Opinion
           ,
           never
           to
           be
           reconciled
           with
           Reason
           ,
           could
           finde
           entertainment
           .
           Yet
           he
           left
           a
           numerous
           School
           ,
           many
           followers
           tenacious
           of
           his
           Doctrine
           ,
           the
           heirs
           of
           his
           Frenzy
           .
           'T
           is
           very
           easie
           to
           shew
           the
           vanity
           of
           this
           conceit
           ,
           that
           supposes
           all
           ,
           and
           proves
           nothing
           .
        
         
           That
           these
           particles
           of
           matter
           should
           thus
           meet
           together
           ,
           't
           is
           necessary
           
           they
           move
           :
           now
           from
           whence
           is
           the
           principle
           of
           their
           motion
           ,
           
           from
           an
           internal
           form
           ,
           or
           an
           external
           Agent
           ?
           If
           they
           will
           be
           ingenuous
           and
           speak
           true
           ,
           they
           must
           answer
           thus
           ,
           from
           whence
           soever
           they
           have
           it
           ,
           they
           have
           it
           :
           for
           if
           they
           did
           not
           move
           ,
           their
           Opinion
           cannot
           proceed
           a
           step
           further
           .
           But
           supposing
           their
           motion
           to
           be
           natural
           ,
           what
           powerful
           Cause
           made
           them
           rest
           ?
           how
           are
           they
           so
           firmly
           united
           ?
           have
           they
           Hooks
           that
           fasten
           ,
           or
           Birdlime
           or
           Pitch
           or
           any
           glutinous
           matter
           ,
           that
           by
           touching
           they
           cleave
           so
           fast
           together
           ?
           They
           must
           grant
           something
           like
           this
           ,
           otherwise
           they
           cannot
           unite
           and
           compound
           ,
           and
           then
           the
           Epicurean
           Opinion
           is
           presently
           dissipated
           .
           Supposing
           them
           triangular
           ,
           circular
           ,
           square
           ,
           or
           of
           any
           other
           regular
           or
           irregular
           
           figure
           ,
           yet
           they
           can
           make
           no
           other
           compound
           then
           a
           mass
           of
           Sand
           ,
           in
           which
           the
           several
           grains
           touch
           without
           firm
           union
           .
           So
           that
           't
           is
           very
           evident
           whether
           we
           suppose
           motion
           or
           rest
           to
           be
           originally
           in
           the
           nature
           of
           matter
           ,
           there
           must
           be
           a
           powerful
           Efficient
           to
           cause
           the
           contrary
           .
           Besides
           ,
           by
           what
           art
           did
           so
           many
           meet
           and
           no
           more
           ,
           and
           of
           such
           a
           figure
           and
           no
           other
           ,
           and
           in
           that
           ‖
           just
           order
           as
           to
           form
           the
           World
           ,
           a
           work
           so
           exact
           that
           by
           the
           most
           exquisite
           skill
           it
           cannot
           be
           made
           better
           .
           Add
           further
           ;
           how
           could
           these
           minute
           Bodies
           without
           sense
           ,
           by
           motion
           produce
           it
           ?
           this
           is
           to
           assert
           that
           a
           Cause
           may
           act
           above
           the
           degree
           of
           its
           power
           .
        
         
           Can
           we
           then
           rationally
           conceive
           that
           a
           confused
           rout
           of
           Atoms
           of
           divers
           natures
           ,
           and
           some
           
           so
           distant
           from
           others
           ,
           should
           meet
           in
           such
           a
           fortunate
           manner
           ,
           as
           to
           form
           an
           intire
           World
           ,
           so
           vast
           in
           the
           bigness
           ,
           so
           distinct
           in
           the
           order
           ,
           so
           united
           in
           the
           great
           diversities
           of
           natures
           ,
           so
           regular
           in
           the
           variety
           of
           changes
           ,
           so
           beautiful
           in
           the
           whole
           composure
           ,
           though
           it
           were
           granted
           ,
           that
           one
           of
           their
           possible
           conjunctions
           in
           some
           part
           of
           Eternity
           were
           that
           we
           see
           at
           present
           ?
           Could
           such
           a
           strict
           confederacy
           of
           the
           parts
           of
           the
           Universe
           result
           from
           an
           accidental
           agreement
           of
           contrary
           principles
           ?
           'T
           is
           so
           evident
           by
           the
           universal
           experience
           of
           Men
           ,
           that
           regular
           Effects
           are
           caused
           by
           the
           skill
           of
           a
           designing
           Agent
           ,
           that
           works
           for
           an
           end
           ,
           that
           upon
           the
           sight
           of
           any
           such
           effects
           ,
           there
           is
           not
           the
           least
           shadow
           of
           a
           suspicion
           in
           the
           mind
           ,
           that
           it
           proceeded
           
           
           
           
           
           from
           blinde
           and
           counselless
           Chance
           .
           If
           we
           should
           hear
           one
           make
           a
           plea
           for
           a
           Cause
           ,
           with
           such
           reasons
           as
           are
           most
           proper
           to
           convince
           and
           perswade
           his
           Judges
           to
           decide
           for
           him
           ,
           can
           we
           doubt
           whether
           he
           understands
           what
           he
           speaks
           ,
           or
           casually
           moves
           the
           organs
           of
           speech
           ?
           And
           yet
           if
           he
           did
           move
           them
           by
           Chance
           ,
           one
           of
           the
           casual
           motions
           equally
           possible
           with
           any
           other
           ,
           would
           be
           that
           he
           perform'd
           at
           present
           .
           If
           a
           thousand
           brass
           Wheels
           were
           thrown
           on
           a
           heap
           ,
           would
           six
           or
           eight
           meet
           so
           fitly
           ,
           as
           by
           their
           conjunction
           to
           organize
           a
           Clock
           ,
           that
           should
           distinguish
           the
           hours
           ?
           or
           ,
           is
           a
           skilful
           hand
           requisite
           to
           joyn
           them
           ,
           and
           direct
           their
           motion
           ?
           And
           did
           the
           Planets
           ,
           those
           vast
           bodies
           ,
           by
           Chance
           ascend
           to
           the
           upper
           part
           of
           the
           World
           ,
           and
           joyn
           in
           that
           order
           ,
           
           as
           to
           measure
           the
           time
           exactly
           for
           so
           many
           past
           Ages
           ?
           Who
           ever
           saw
           a
           dead
           Statue
           form'd
           in
           the
           veins
           of
           Marble
           ,
           or
           a
           well
           proportion'd
           Palace
           ,
           with
           all
           Rooms
           of
           convenience
           and
           state
           ,
           arise
           out
           of
           a
           Quarry
           of
           Stones
           ,
           without
           a
           Sculptor
           to
           fashion
           the
           one
           ,
           and
           an
           Architect
           to
           frame
           the
           other
           ?
           Yet
           Marble
           and
           Stones
           are
           more
           dispos'd
           to
           make
           a
           Statue
           ,
           or
           a
           Building
           ,
           that
           are
           the
           materials
           of
           them
           ,
           and
           only
           require
           skill
           and
           workmanship
           to
           give
           them
           form
           ,
           than
           Atoms
           mixt
           together
           are
           to
           make
           the
           World.
           Indeed
           *
           Pliny
           faintly
           tells
           a
           story
           of
           a
           fabulous
           Ring
           of
           Pyrrhus
           ,
           in
           which
           an
           Agat
           was
           set
           ,
           distinctly
           representing
           not
           by
           Art
           ,
           but
           pure
           hazard
           ,
           Apollo
           with
           his
           Harp
           in
           the
           midst
           of
           the
           nine
           Muses
           .
           The
           first
           Reporter
           was
           defective
           ,
           that
           he
           did
           not
           oblige
           
           us
           to
           believe
           ,
           that
           the
           sound
           of
           his
           Harp
           was
           heard
           in
           consort
           with
           the
           Muses
           .
           It
           would
           have
           been
           a
           fine
           Miracle
           ,
           and
           the
           belief
           as
           easie
           that
           a
           Stone
           might
           be
           a
           Musitian
           ,
           as
           a
           Painter
           .
        
         
           Now
           if
           the
           effects
           of
           Art
           are
           not
           without
           an
           Artificer
           ,
           can
           the
           immense
           Fabrick
           of
           the
           World
           be
           other
           than
           the
           work
           of
           a
           most
           perfect
           Understanding
           ?
           Who
           fixt
           the
           foundations
           of
           the
           Earth
           ?
           who
           laid
           the
           beautiful
           Pavement
           we
           tread
           on
           ?
           who
           divided
           and
           adorn'd
           the
           Chambers
           of
           the
           Spheres
           ?
           who
           open'd
           the
           Windows
           to
           the
           light
           in
           the
           East
           ?
           who
           encompass'd
           it
           with
           the
           immense
           vault
           of
           the
           starry
           Heaven
           hanging
           in
           the
           Air
           ,
           and
           supporting
           it self
           ?
           Could
           artless
           Chance
           build
           it
           ?
           No
           man
           unless
           totally
           deserted
           of
           Reason
           can
           possibly
           
           have
           such
           a
           fancy
           .
           Let
           Reason
           judg
           how
           could
           the
           World
           be
           otherwise
           then
           't
           is
           ,
           supposing
           it
           fram'd
           by
           a
           designing
           Cause
           ?
           all
           things
           are
           dispos'd
           divinely
           ,
           that
           is
           ,
           by
           perfect
           Wisdom
           ,
           as
           publick
           necessity
           and
           ornament
           require
           .
           What
           the
           Psalmist
           observes
           concerning
           the
           Heavens
           ,
           is
           equally
           true
           of
           all
           the
           other
           parts
           of
           Nature
           ,
           
             Their
             line
             is
             gone
             out
             ,
             to
             signifie
             the
             exactness
             of
             their
             proportion
             .
          
           If
           this
           be
           the
           effect
           of
           Chance
           ,
           what
           is
           the
           product
           of
           Design
           ?
           Can
           Reason
           distinguish
           between
           things
           artificial
           ,
           wherein
           the
           felicity
           of
           Invention
           appears
           ,
           and
           things
           rude
           not
           done
           by
           rules
           in
           the
           works
           of
           the
           Hands
           ,
           and
           can
           it
           not
           discover
           the
           manifest
           prints
           of
           Wisdom
           in
           the
           order
           of
           the
           Universe
           ?
           How
           much
           more
           Skill
           is
           evident
           in
           the
           frame
           of
           the
           World
           
           than
           in
           all
           the
           effects
           of
           humane
           Art
           ,
           so
           much
           the
           less
           folly
           would
           it
           be
           to
           attribute
           the
           most
           curious
           works
           of
           Art
           ,
           than
           the
           production
           of
           the
           World
           to
           Chance
           .
        
         
           Add
           further
           ;
           The
           establisht
           order
           of
           the
           parts
           of
           the
           World
           is
           an
           argument
           that
           excludes
           all
           doubt
           ,
           that
           't
           is
           govern'd
           and
           was
           at
           first
           fram'd
           by
           unerring
           Wisdom
           .
           For
           ,
           if
           they
           were
           united
           by
           Chance
           ,
           would
           they
           continue
           in
           the
           same
           manner
           one
           day
           ?
           Is
           it
           not
           most
           likely
           that
           one
           of
           the
           innumerable
           possible
           combinations
           should
           succeed
           ,
           different
           from
           the
           same
           tenor
           of
           things
           that
           is
           but
           one
           ?
           especially
           if
           we
           consider
           that
           the
           parts
           of
           the
           World
           are
           never
           at
           rest
           :
           The
           Heavens
           ,
           the
           Elements
           ,
           mixt
           bodies
           are
           in
           perpetual
           motion
           .
           If
           Chance
           rul'd
           ,
           is
           it
           within
           the
           confines
           of
           probability
           ,
           that
           
           the
           Sun
           that
           runs
           ten
           or
           twelve
           thousand
           Leagues
           every
           day
           ,
           should
           be
           now
           in
           the
           same
           part
           of
           the
           Heavens
           ,
           where
           it
           was
           in
           former
           years
           in
           such
           a
           day
           ,
           when
           there
           are
           so
           many
           other
           places
           wherein
           by
           Chance
           it
           might
           wander
           ?
           Would
           the
           Stars
           keep
           a
           perpetual
           course
           regularly
           in
           such
           appearing
           irregularities
           ?
           
             
               Nec
               quicquam
               est
               tanta
               magis
               mirabilemole
               ,
            
             
               Quam
               ratio
               ,
               &
               certis
               quòd
               legibus
               omnia
               parent
               ;
            
             
               Nusquam
               turba
               nocet
               nihil
               illis
               partibus
               errat
               .
            
             
               Manil.
               lib.
               1.
               
               Astrom
               .
            
          
           Or
           would
           the
           sowing
           of
           Seed
           in
           the
           Earth
           certainly
           produce
           such
           a
           determinate
           sort
           of
           Grain
           ?
           for
           the
           other
           possible
           mixtures
           are
           so
           vastly
           numerous
           ,
           that
           it
           
           would
           be
           ten
           thousand
           to
           one
           but
           some
           other
           thing
           should
           spring
           up
           than
           what
           does
           .
           According
           to
           this
           Hypothesis
           ,
           it
           would
           be
           greater
           folly
           to
           believe
           that
           the
           natural
           course
           of
           things
           should
           be
           the
           same
           this
           Year
           as
           in
           former
           times
           ,
           than
           to
           assert
           that
           a
           Gamester
           should
           to
           day
           throw
           the
           Dice
           in
           the
           same
           order
           ,
           and
           with
           the
           same
           points
           uppermost
           as
           he
           did
           yesterday
           .
           'T
           is
           evident
           therefore
           ,
           that
           the
           Epicurean
           Doctrine
           having
           not
           the
           least
           shadow
           of
           Reason
           ,
           had
           never
           been
           receiv'd
           with
           applause
           but
           as
           't
           is
           joyn'd
           with
           impiety
           .
        
         
           2.
           
           Some
           attribute
           the
           rise
           and
           course
           of
           things
           in
           the
           World
           to
           the
           sole
           necessity
           of
           Nature
           .
           To
           this
           it
           may
           be
           replied
           .
        
         
           1.
           
           'T
           is
           true
           ,
           there
           is
           an
           evident
           connexion
           of
           Causes
           and
           Effects
           
           in
           the
           Celestial
           and
           Elementary
           World
           ,
           whereby
           times
           and
           seasons
           are
           continued
           ,
           and
           the
           succession
           of
           mutable
           things
           is
           preserv'd
           ,
           so
           that
           Nature
           always
           consuming
           ,
           remains
           intire
           .
           Though
           all
           vegetive
           and
           sensitive
           beings
           dye
           ,
           yet
           the
           species
           are
           immortal
           .
           For
           the
           living
           are
           brought
           forth
           to
           succeed
           in
           the
           place
           of
           the
           dead
           .
           But
           the
           inquiring
           mind
           cannot
           rest
           here
           :
           for
           't
           is
           impossible
           to
           conceive
           a
           train
           of
           Effects
           one
           caused
           by
           another
           ,
           without
           ascending
           to
           the
           first
           Efficient
           that
           is
           not
           an
           Effect
           .
           For
           nothing
           can
           act
           before
           it
           exists
           .
           The
           order
           of
           Causes
           requires
           that
           we
           ascend
           to
           the
           Supream
           ,
           which
           derives
           being
           and
           vertue
           to
           all
           the
           intermediate
           .
           Thus
           Nature
           produces
           things
           from
           seminal
           Causes
           ,
           that
           depend
           on
           things
           already
           in
           being
           .
           The
           
           Seed
           of
           Flowers
           and
           Trees
           suppose
           the
           Fruits
           of
           the
           Earth
           before
           growing
           ,
           but
           the
           first
           Tree
           could
           not
           be
           so
           produc'd
           .
           To
           fancy
           an
           infinite
           succession
           of
           Causes
           depending
           one
           upon
           another
           ,
           without
           arriving
           to
           a
           first
           ,
           can
           only
           fall
           into
           the
           thoughts
           of
           a
           disordered
           mind
           .
           How
           came
           this
           Horse
           ,
           that
           Lion
           in
           Nature
           ?
           'T
           is
           by
           generation
           from
           another
           ,
           and
           that
           from
           another
           ,
           and
           so
           infinitely
           .
           How
           came
           this
           Man
           into
           the
           World
           ?
           'T
           is
           because
           he
           was
           begotten
           by
           such
           a
           Father
           ,
           and
           he
           by
           another
           ,
           and
           so
           infinitely
           .
           Thus
           Atheism
           that
           rejects
           one
           truly
           Infinite
           Cause
           ,
           is
           obliged
           to
           admit
           an
           Infinity
           in
           all
           things
           ,
           an
           Incomprehensibility
           in
           all
           things
           .
           'T
           is
           therefore
           evident
           the
           efficient
           principles
           in
           Nature
           are
           from
           the
           sole
           power
           of
           the
           first
           and
           independent
           
           cause
           .
           They
           could
           not
           proceed
           from
           themselves
           ;
           and
           that
           a
           most
           wise
           and
           powerfull
           Being
           is
           the
           original
           of
           all
           things
           is
           as
           evident
           .
           Is
           it
           conceivable
           that
           the
           insensible
           Mass
           that
           is
           called
           Matter
           ,
           should
           have
           had
           an
           eternal
           being
           without
           original
           ?
           whereas
           there
           is
           not
           the
           least
           imaginable
           repugnance
           in
           the
           Attributes
           of
           the
           first
           and
           highest
           Being
           ,
           in
           whom
           all
           those
           Perfections
           concur
           ,
           which
           ,
           as
           proper
           to
           the
           Deity
           ,
           are
           form'd
           in
           the
           mind
           in
           the
           idea
           of
           it
           ,
           as
           his
           spiritual
           Nature
           ,
           Eternity
           ,
           Immensity
           ,
           Wisdom
           ,
           Omnipotence
           ,
           &c.
           of
           which
           't
           is
           equally
           true
           ,
           that
           no
           one
           either
           absolutely
           or
           relatively
           considered
           ,
           involve
           a
           contradiction
           ,
           that
           make
           it
           impossible
           for
           the
           Supream
           
           Being
           to
           possess
           it
           ;
           Is
           it
           not
           perfectly
           inconsistent
           to
           attribute
           to
           Matter
           the
           lowest
           and
           most
           contemptible
           of
           all
           Beings
           ,
           the
           highest
           and
           most
           noble
           Perfection
           ,
           an
           Independent
           Existence
           ?
           One
           may
           assert
           it
           in
           words
           ,
           but
           not
           seriously
           without
           the
           utter
           deserting
           of
           Reason
           .
           Man
           incomparably
           excels
           this
           Matter
           ,
           he
           understands
           it
           ,
           and
           that
           understands
           not
           him
           ,
           yet
           he
           has
           a
           derived
           being
           in
           time
           .
           'T
           is
           therefore
           necessary
           that
           that
           should
           have
           some
           cause
           of
           its
           being
           .
           But
           supposing
           the
           self
           subsistence
           of
           Matter
           from
           Eternity
           ;
           could
           the
           World
           ,
           full
           of
           innumerable
           Forms
           ,
           spring
           by
           an
           Impetus
           from
           a
           dead
           formless
           Principle
           ?
           T
           is
           equally
           impossible
           that
           a
           blind
           Cause
           casual
           ,
           or
           fatal
           ,
           
           should
           give
           being
           and
           order
           to
           the
           Universe
           .
        
         
           Besides
           ,
           all
           subordinate
           Causes
           are
           sustained
           in
           their
           Beings
           and
           Powers
           by
           fresh
           influences
           from
           the
           first
           ,
           and
           directed
           in
           their
           operations
           .
           To
           attribute
           the
           manifold
           Effects
           in
           the
           World
           to
           Second
           Causes
           working
           in
           a
           blind
           manner
           ,
           without
           an
           Universal
           Intellectual
           Mover
           ,
           that
           disposes
           ,
           tempers
           ,
           and
           governs
           them
           ,
           is
           as
           unreasonable
           ,
           as
           to
           attribute
           humane
           Works
           to
           the
           common
           Instruments
           of
           Art
           ,
           without
           the
           direction
           of
           the
           Understanding
           that
           uses
           them
           .
           The
           Hand
           or
           Pencil
           has
           not
           skill
           to
           do
           any
           thing
           ,
           but
           as
           it
           obeys
           the
           Mind
           ,
           that
           gives
           it
           the
           impression
           of
           Art
           ,
           and
           regulates
           its
           Motion
           .
           The
           
           Earth
           knows
           not
           the
           various
           Fruits
           that
           spring
           from
           it
           ,
           nor
           the
           Sea
           its
           living
           Productions
           .
           And
           the
           Sun
           ,
           though
           a
           more
           specious
           ,
           is
           not
           a
           more
           intelligent
           and
           artificial
           Agent
           .
           Nature
           under
           another
           name
           is
           the
           ordinary
           Power
           of
           God
           ,
           that
           by
           its
           intimate
           concourse
           with
           Second-Causes
           produces
           and
           supports
           things
           .
           And
           't
           is
           one
           of
           the
           considerable
           Wonders
           of
           his
           Providence
           ,
           that
           the
           stream
           of
           perishing
           things
           ,
           always
           emptying
           ,
           is
           always
           full
           ;
           there
           being
           a
           supply
           from
           the
           Fountains
           of
           continual
           Productions
           ,
           of
           what
           is
           lost
           in
           the
           dead
           Sea
           :
           so
           that
           the
           World
           is
           always
           the
           same
           ,
           and
           always
           new
           .
        
         
           And
           from
           what
           hath
           been
           argued
           ,
           
           we
           may
           judge
           how
           unreasonable
           it
           is
           to
           doubt
           whether
           there
           be
           a
           Principle
           in
           Nature
           of
           excellent
           Wisdome
           ,
           because
           not
           seen
           in
           his
           own
           Essence
           :
           for
           if
           Reason
           compel
           us
           to
           acknowledg
           that
           the
           works
           of
           Art
           wrought
           by
           manual
           Instruments
           ,
           proceed
           from
           an
           unseen
           mind
           that
           directed
           their
           motions
           according
           to
           the
           idea
           framd
           in
           it self
           ,
           we
           ought
           more
           strongly
           to
           conclude
           there
           is
           a
           ‖
           Divine
           Mind
           though
           invisible
           to
           mortal
           eyes
           ,
           that
           contriv'd
           at
           first
           ,
           and
           with
           knowledg
           performs
           all
           the
           works
           of
           Nature
           .
           To
           deny
           the
           Existence
           of
           a
           Being
           not
           subjected
           to
           our
           outward
           Senses
           ,
           is
           equally
           of
           no
           force
           in
           both
           the
           instances
           .
           By
           the
           same
           Reason
           St.
           Austin
           confounds
           the
           Atheist
           objecting
           that
           he
           could
           not
           see
           the
           Deity
           .
           To
           whom
           he
           propounds
           this
           
           question
           ,
           That
           since
           his
           Body
           was
           only
           visible
           ,
           and
           not
           his
           Soul
           ,
           why
           should
           it
           not
           be
           buried
           ?
           And
           upon
           the
           reply
           ,
           That
           the
           *
           quickning
           presence
           of
           the
           Soul
           was
           evident
           in
           the
           actions
           of
           Life
           perform'd
           by
           the
           Body
           ;
           he
           truly
           infers
           ,
           if
           a
           vital
           principle
           imperceptible
           in
           its
           self
           is
           discover'd
           by
           vital
           actions
           ,
           the
           Deity
           ,
           though
           by
           the
           perfection
           of
           his
           Nature
           undiscernable
           to
           our
           senses
           ,
           is
           clearly
           seen
           by
           the
           light
           of
           his
           effects
           .
           And
           those
           who
           are
           wilfully
           blind
           ,
           if
           God
           should
           by
           any
           new
           sensible
           effects
           make
           a
           discovery
           of
           himself
           ,
           yet
           would
           remain
           inconvincible
           :
           For
           the
           arguments
           of
           his
           presence
           from
           extraordinary
           effects
           ,
           are
           liable
           to
           the
           same
           exceptions
           pretended
           against
           the
           ordinary
           .
        
      
       
         
         
           CHAP.
           V.
           
           
        
         
           
             The
             beginning
             of
             the
             World
             proved
             from
             the
             uninterrupted
             tradition
             of
             it
             through
             all
             ages
             .
             The
             invention
             of
             Arts
             ,
             and
             bringing
             them
             to
             perfection
             ,
             an
             argument
             of
             the
             Worlds
             beginning
             .
             The
             weakness
             of
             that
             fancy
             that
             the
             World
             is
             in
             a
             perpetual
             Circulation
             from
             Infancy
             to
             Youth
             ,
             and
             to
             full
             Age
             ,
             and
             a
             decrepit
             state
             and
             back
             again
             ,
             so
             that
             Arts
             are
             lost
             and
             recovered
             in
             that
             change
             .
             The
             consent
             of
             Nations
             a
             clear
             Argument
             that
             there
             is
             a
             God.
             The
             impressions
             of
             Nature
             are
             infallible
             .
             That
             the
             most
             Men
             are
             practical
             Atheists
             ;
             that
             some
             doubt
             and
             deny
             God
             in
             words
             ,
             is
             of
             no
             force
             to
             disprove
             his
             Existence
             .
             There
             are
             no
             absolute
             Atheists
             .
             Nature
             
             in
             extremities
             has
             an
             irresistible
             force
             ,
             and
             compels
             the
             most
             obdurate
             to
             acknowledg
             the
             Deity
             .
          
        
         
           I
           Shall
           now
           come
           to
           the
           second
           head
           of
           Arguments
           for
           the
           existence
           of
           the
           Deity
           ,
           drawn
           from
           the
           proofs
           of
           the
           Worlds
           beginning
           ;
           from
           whence
           it
           follows
           that
           an
           Eternal
           intellectual
           Cause
           gave
           it
           being
           according
           to
           his
           pleasure
           .
           For
           it
           implys
           an
           exquisit
           contradiction
           that
           any
           thing
           should
           begin
           to
           exist
           by
           its
           own
           power
           .
           What
           ever
           is
           temporal
           ,
           was
           made
           by
           a
           Superior
           Eternal
           Power
           ,
           that
           drew
           it
           from
           pure
           nothing
           .
           And
           the
           other
           consequence
           is
           as
           strong
           ,
           that
           the
           Cause
           is
           an
           intellectual
           Being
           that
           produc'd
           it
           according
           to
           his
           Will.
           For
           supposing
           a
           Cause
           to
           be
           intirely
           the
           same
           ,
           and
           not
           to
           produce
           an
           effect
           
           that
           afterwards
           it
           produces
           ,
           without
           any
           preceding
           change
           ,
           't
           is
           evident
           that
           it
           operates
           not
           by
           necessity
           of
           Nature
           ,
           but
           voluntarily
           ,
           and
           therefore
           with
           understanding
           :
           As
           a
           Man
           who
           speaks
           ,
           that
           before
           was
           silent
           ,
           according
           to
           the
           liberty
           of
           his
           will.
           
        
         
           Now
           of
           the
           Worlds
           beginning
           there
           is
           a
           general
           tradition
           derived
           down
           through
           the
           uninterrupted
           course
           of
           so
           many
           Ages
           to
           us
           .
           'T
           is
           true
           ,
           the
           Philosophers
           renewed
           the
           confusion
           of
           Tongues
           ,
           that
           disunited
           the
           Builders
           of
           Babel
           ,
           in
           their
           account
           of
           the
           Architecture
           of
           the
           World
           ;
           Yet
           they
           generally
           agreed
           't
           was
           made
           by
           a
           most
           wise
           Agent
           .
           And
           this
           Doctrine
           is
           so
           agreeable
           to
           Reason
           ,
           that
           you
           may
           as
           soon
           bridle
           the
           current
           of
           Nilus
           ,
           and
           make
           it
           return
           to
           its
           Fountain
           ,
           as
           suspend
           the
           perswasion
           
           of
           it
           in
           the
           minds
           of
           Men
           ,
           or
           make
           it
           turn
           back
           as
           false
           .
           Now
           what
           account
           can
           be
           given
           of
           this
           uncontroulable
           Opinion
           ?
           'T
           is
           most
           rational
           to
           conceive
           that
           it
           came
           from
           the
           first
           Man
           ,
           (
           instructed
           by
           his
           Creator
           )
           when
           the
           Tradition
           was
           easy
           ,
           the
           World
           not
           being
           numerous
           .
           Add
           to
           this
           ,
           the
           rudeness
           of
           former
           Ages
           ,
           and
           the
           simplicity
           of
           living
           ,
           becoming
           the
           new-made
           World.
           This
           account
           the
           most
           antient
           Histories
           give
           of
           the
           rise
           of
           Common-wealths
           ,
           that
           the
           first
           Nations
           were
           a
           confused
           chaos
           ,
           till
           the
           soul
           of
           society
           was
           infused
           to
           regulate
           them
           .
           But
           that
           which
           I
           shall
           particularly
           insist
           on
           as
           a
           convincing
           proof
           ,
           is
           this
           ;
           The
           invention
           of
           many
           Arts
           beneficial
           to
           Men
           ,
           and
           the
           bringing
           them
           to
           perfection
           by
           degrees
           .
           If
           the
           World
           were
           without
           begining
           ,
           it
           
           would
           have
           had
           no
           age
           of
           childhood
           and
           ignorance
           ,
           but
           being
           always
           old
           ,
           and
           instructed
           by
           infinite
           study
           and
           experience
           ,
           it
           would
           have
           always
           known
           what
           it
           successively
           learnt
           in
           the
           School
           of
           the
           last
           three
           thousand
           years
           ,
           since
           the
           memorials
           of
           profane
           Histories
           are
           transmitted
           to
           us
           .
           Some
           that
           asserted
           the
           Eternity
           of
           the
           World
           ,
           were
           sensible
           of
           the
           force
           of
           this
           Argument
           ,
           and
           made
           a
           pittiful
           shift
           to
           evade
           it
           .
           They
           fancied
           that
           though
           the
           World
           had
           no
           beginning
           ,
           yet
           as
           Animals
           proceed
           by
           different
           ages
           ,
           till
           they
           arrive
           at
           extream
           and
           impotent
           old
           age
           ;
           in
           like
           manner
           it
           happen'd
           to
           the
           Earth
           ,
           not
           in
           all
           its
           parts
           at
           once
           :
           for
           then
           in
           that
           vast
           succession
           of
           Ages
           ,
           the
           World
           and
           race
           of
           Men
           had
           been
           spent
           ;
           but
           sometimes
           in
           one
           part
           ,
           and
           after
           
           in
           another
           .
           But
           with
           this
           difference
           ,
           that
           whereas
           Man
           after
           decrepit
           age
           never
           renews
           his
           youth
           ,
           a
           Country
           once
           wasted
           with
           age
           ,
           returns
           by
           vertue
           of
           the
           celestial
           influences
           to
           its
           former
           vigor
           ,
           and
           is
           in
           a
           perpetual
           circulation
           to
           new
           infancy
           ,
           new
           youth
           ,
           and
           so
           to
           old
           age
           .
           And
           from
           hence
           it
           is
           ,
           that
           it
           learns
           again
           those
           things
           that
           were
           well
           known
           in
           former
           ages
           ,
           the
           remembrance
           of
           which
           was
           intirely
           lost
           .
           But
           the
           vanity
           of
           this
           fiction
           is
           easily
           discover'd
           .
        
         
           1.
           
           Is
           it
           possible
           that
           in
           such
           a
           number
           of
           years
           ,
           of
           which
           Memorials
           remain
           before
           and
           since
           this
           Fiction
           ,
           that
           in
           no
           part
           of
           the
           World
           should
           be
           seen
           or
           heard
           of
           this
           decrepit
           age
           and
           new
           childhood
           ,
           which
           according
           to
           this
           opinion
           hath
           innumerable
           times
           hapned
           in
           the
           circle
           of
           Eternity
           ,
           sometimes
           
           in
           one
           ,
           sometimes
           in
           another
           Province
           ?
           If
           we
           fancy
           Nature
           were
           so
           changeable
           according
           to
           the
           revolution
           of
           the
           Heavens
           ,
           we
           may
           with
           equal
           Reason
           believe
           ,
           that
           by
           various
           conjunctions
           of
           the
           Stars
           ,
           it
           hath
           and
           may
           fall
           out
           ,
           that
           Water
           should
           burn
           ,
           and
           Fire
           cool
           ;
           that
           Serpents
           should
           be
           innocent
           ,
           and
           Lambs
           pernicious
           ;
           that
           Flys
           should
           live
           an
           age
           ,
           and
           Eagles
           but
           a
           day
           .
        
         
           2.
           
           Since
           't
           is
           affirmed
           that
           the
           whole
           World
           doth
           not
           sink
           into
           this
           Oblivion
           at
           once
           ,
           it
           must
           follow
           that
           in
           some
           vigorous
           parts
           the
           knowledg
           of
           Arts
           still
           remain'd
           ,
           and
           from
           thence
           should
           be
           derived
           two
           other
           parts
           (
           that
           were
           ascending
           from
           their
           ignorance
           )
           as
           't
           is
           usual
           in
           the
           commerce
           of
           distant
           Regions
           .
           So
           that
           it
           will
           never
           fall
           out
           that
           Arts
           and
           
           Sciences
           once
           invented
           should
           be
           totally
           lost
           .
           'T
           is
           true
           ,
           some
           particular
           Nation
           ,
           not
           by
           change
           of
           Nature
           ,
           but
           humane
           accidents
           ,
           may
           lose
           the
           Arts
           wherein
           it
           formerly
           flourish'd
           ;
           as
           is
           eminently
           visible
           in
           the
           Greek
           ,
           that
           is
           now
           far
           more
           ignorant
           and
           unpolisht
           then
           in
           former
           ages
           .
           But
           this
           cannot
           with
           any
           pretence
           of
           Reason
           be
           said
           of
           the
           whole
           World.
           'T
           is
           evident
           therefore
           if
           the
           World
           were
           Eternal
           ,
           it
           had
           always
           been
           most
           wise
           and
           civil
           ,
           and
           that
           its
           gradual
           attaining
           the
           knowledg
           of
           things
           of
           publick
           advantage
           is
           a
           sufficient
           conviction
           of
           its
           beginning
           in
           time
           ,
           by
           the
           Counsel
           and
           Will
           of
           an
           Intellectual
           Agent
           .
        
         
           3.
           
           To
           the
           still
           voice
           of
           Reason
           ,
           the
           loud
           voice
           of
           all
           Nations
           accords
           in
           confirming
           this
           Truth
           .
           The
           Civil
           ,
           the
           Barbarous
           ,
           those
           
           who
           by
           their
           distance
           are
           without
           the
           least
           commerce
           ,
           and
           are
           contrary
           in
           a
           thousand
           fashions
           and
           customs
           that
           depend
           on
           the
           liberty
           of
           Men
           that
           is
           mutable
           ,
           yet
           ‖
           all
           consent
           in
           the
           acknowledgment
           of
           a
           God
           ,
           being
           instructed
           by
           Nature
           that
           is
           always
           the
           same
           ,
           and
           immutable
           .
           'T
           is
           as
           natural
           to
           the
           humane
           understanding
           by
           considering
           the
           frame
           of
           the
           World
           ,
           to
           believe
           there
           is
           a
           God
           ,
           as
           't
           is
           the
           property
           of
           the
           Eye
           to
           see
           the
           light
           .
           The
           assent
           to
           this
           truth
           is
           unforc'd
           ,
           but
           ,
           without
           offering
           extream
           violence
           to
           the
           rational
           faculties
           ,
           none
           can
           contradict
           it
           .
           Indeed
           in
           their
           conceptions
           of
           him
           ,
           few
           have
           the
           glass
           of
           the
           mind
           so
           clear
           and
           even
           as
           to
           represent
           him
           aright
           .
           Some
           divide
           what
           is
           indivisible
           ,
           and
           of
           one
           make
           many
           Gods.
           Some
           attribute
           corporeal
           
           parts
           to
           a
           pure
           spirit
           ;
           some
           figure
           him
           in
           Statues
           to
           make
           the
           invisible
           seen
           ;
           and
           in
           other
           manner
           deform
           him
           .
           Yet
           no
           errour
           ,
           no
           ignorance
           has
           absolutely
           defac't
           the
           notion
           of
           him
           .
           And
           that
           no
           societies
           of
           Men
           are
           without
           the
           belief
           of
           a
           first
           Being
           ,
           superiour
           to
           all
           things
           in
           the
           World
           ,
           and
           of
           absolute
           power
           over
           them
           ,
           and
           consequently
           worthy
           of
           supream
           Honour
           from
           all
           reasonable
           Creatures
           ,
           their
           Prayers
           ,
           Vows
           ,
           Sacrifices
           ,
           Solemnities
           ,
           Oaths
           ,
           are
           a
           visible
           Testimony
           .
           The
           force
           and
           weight
           of
           the
           Argument
           is
           great
           :
           for
           that
           which
           is
           common
           to
           the
           whole
           species
           ,
           and
           perpetual
           from
           its
           first
           being
           through
           all
           its
           duration
           ,
           is
           the
           *
           Impression
           of
           Nature
           ,
           which
           in
           its
           universal
           Principles
           either
           of
           the
           Understanding
           ,
           or
           the
           Will
           ,
           is
           never
           deceived
           .
           
           Thus
           the
           inclination
           to
           that
           good
           that
           is
           convenient
           to
           our
           faculties
           ;
           the
           approving
           as
           most
           just
           to
           do
           to
           another
           what
           we
           desire
           in
           the
           same
           circumstances
           should
           be
           done
           to
           us
           ,
           are
           natural
           principles
           ,
           whose
           rectitude
           and
           verity
           are
           so
           evident
           ,
           that
           no
           Man
           is
           so
           contumacious
           as
           to
           require
           a
           proof
           of
           them
           .
           If
           we
           discredit
           its
           authority
           in
           this
           single
           instance
           ,
           that
           there
           is
           a
           God
           ,
           we
           may
           with
           equal
           reason
           suspect
           its
           testimony
           in
           all
           other
           things
           ;
           that
           the
           persons
           we
           converse
           with
           are
           phantomes
           ,
           that
           the
           objects
           that
           strike
           our
           senses
           are
           only
           shadows
           ,
           that
           what
           appears
           white
           is
           black
           ,
           that
           what
           is
           felt
           as
           cold
           is
           hot
           ,
           that
           what
           is
           evident
           to
           all
           Mens
           minds
           is
           false
           ,
           viz.
           that
           the
           whole
           is
           greater
           than
           a
           part
           .
           In
           short
           ,
           the
           most
           rational
           Discourses
           would
           have
           as
           little
           
           firmness
           and
           certainty
           ,
           as
           the
           incoherent
           Fancies
           of
           one
           that
           is
           distracted
           ,
           or
           dreams
           .
           We
           must
           renounce
           Sense
           and
           Reason
           ,
           having
           no
           assurance
           of
           such
           things
           as
           are
           clear
           and
           manifest
           ,
           but
           the
           instinct
           of
           Nature
           that
           determines
           our
           assent
           .
           Now
           what
           account
           can
           be
           given
           of
           the
           sense
           of
           the
           Deity
           indelibly
           stamp'd
           on
           the
           minds
           of
           Men
           ?
           If
           there
           be
           no
           God
           ,
           from
           whence
           comes
           it
           that
           Nature
           has
           imprest
           such
           a
           strong
           belief
           of
           a
           being
           not
           only
           false
           but
           impossible
           ?
           For
           if
           there
           be
           no
           God
           ,
           't
           is
           impossible
           there
           should
           be
           .
           There
           is
           no
           middle
           between
           the
           two
           Attributes
           of
           Being
           ,
           necessary
           and
           contingent
           .
           And
           that
           an
           Eternal
           Being
           should
           now
           begin
           to
           exist
           ,
           is
           a
           palpable
           contradiction
           .
           We
           must
           therefore
           conclude
           that
           the
           Author
           of
           the
           
             Humane
             
             Soul
          
           has
           so
           fram'd
           it
           ,
           that
           by
           the
           free
           use
           of
           its
           faculties
           it
           necessarily
           comes
           to
           the
           knowledg
           of
           its
           original
           .
           From
           hence
           ,
           't
           is
           universal
           and
           constant
           .
           And
           can
           there
           be
           a
           testimony
           of
           equal
           authority
           ,
           clearness
           and
           sincerity
           as
           this
           of
           Nature
           ,
           understood
           in
           every
           Language
           ,
           and
           receiv'd
           in
           every
           place
           ;
           and
           where
           't
           is
           most
           simple
           ,
           't
           is
           most
           the
           same
           ,
           and
           therefore
           more
           convincing
           .
        
         
           To
           elude
           the
           force
           of
           this
           Argument
           there
           are
           several
           weak
           evasions
           .
        
         
           I.
           That
           the
           most
           Men
           are
           practical
           Atheists
           ,
           and
           live
           without
           God
           in
           the
           World
           ;
           and
           that
           some
           are
           speculative
           Atheists
           ,
           either
           denying
           or
           doubting
           of
           his
           Existence
           .
           But
           the
           answer
           is
           easie
           .
        
         
           1.
           
           That
           Men
           deny
           God
           in
           their
           Works
           ,
           is
           of
           no
           validity
           to
           disprove
           
           the
           natural
           notion
           of
           him
           ;
           for
           by
           this
           confession
           we
           must
           cancel
           almost
           all
           the
           Law
           of
           Nature
           .
           How
           many
           notoriously
           rebel
           against
           the
           infallible
           principles
           of
           common
           Reason
           ?
           How
           many
           dishonour
           their
           Parents
           ?
           Yet
           there
           is
           no
           Precept
           more
           clearly
           natural
           ,
           and
           acknowledged
           by
           the
           rudest
           Nations
           ,
           than
           the
           obligation
           to
           the
           immediate
           Authors
           of
           our
           lives
           .
           How
           many
           by
           fraud
           or
           rapine
           enrich
           their
           Estates
           ,
           or
           violate
           the
           honour
           of
           the
           Marriage-Bed
           ,
           and
           do
           that
           to
           others
           they
           would
           not
           have
           done
           to
           themselves
           ?
           But
           though
           they
           contradict
           the
           Law
           of
           Nature
           in
           their
           actions
           ,
           can
           they
           abolish
           it
           in
           their
           hearts
           ?
           can
           they
           make
           Conscience
           dumb
           ,
           that
           it
           shall
           never
           reproach
           their
           Impieties
           ,
           because
           they
           are
           deaf
           to
           its
           voice
           ?
           'T
           is
           as
           impossible
           
           as
           to
           transform
           themselves
           into
           another
           kind
           of
           being
           ,
           and
           become
           Brutes
           in
           nature
           ,
           because
           they
           resemble
           them
           in
           their
           dispositions
           and
           practices
           .
        
         
           2.
           
           Supposing
           that
           some
           are
           Atheists
           in
           opinion
           ,
           it
           doth
           not
           follow
           that
           the
           belief
           of
           the
           Deity
           is
           not
           a
           pure
           universal
           Principle
           of
           Nature
           .
           For
           by
           all
           men
           we
           must
           understand
           those
           in
           whom
           the
           sense
           of
           Nature
           is
           not
           perverted
           .
           Things
           of
           the
           clearest
           certainty
           have
           been
           denied
           by
           some
           .
           We
           feel
           Motion
           ,
           yet
           a
           Philosopher
           disputed
           against
           it
           .
           The
           Argument
           is
           convincing
           that
           Snow
           is
           white
           ,
           because
           it
           appears
           so
           to
           all
           Mens
           Eyes
           ;
           thô
           to
           the
           Eye
           that
           wants
           its
           native
           sincerity
           ,
           and
           infected
           with
           a
           vicious
           tincture
           ,
           it
           appears
           of
           another
           colour
           .
           Now
           't
           is
           certain
           that
           Atheism
           is
           not
           produced
           
           by
           generation
           from
           the
           natural
           discourses
           of
           the
           Mind
           ,
           but
           from
           the
           putrefaction
           and
           rottenness
           of
           Manners
           .
           Those
           who
           have
           lost
           their
           Reason
           in
           Sensuality
           ,
           and
           submit
           their
           understandings
           to
           the
           guidance
           of
           their
           corrupt
           affections
           ,
           that
           is
           the
           seeing
           faculty
           to
           the
           blind
           ,
           are
           most
           inclin'd
           to
           Atheism
           .
           And
           they
           can
           never
           come
           to
           that
           impious
           height
           without
           obliterating
           in
           the
           guiltiest
           manner
           ,
           the
           lively
           characters
           of
           Reason
           and
           Humanity
           .
           Such
           are
           as
           prodigiously
           irregular
           from
           the
           true
           constitution
           of
           the
           minds
           of
           Men
           in
           respect
           of
           belief
           ,
           as
           a
           ‖
           Bird
           without
           wings
           would
           be
           from
           the
           natural
           composure
           of
           the
           Bodies
           of
           all
           others
           ,
           in
           respect
           of
           parts
           .
           Monsters
           cannot
           dishonour
           ,
           and
           are
           no
           pattern
           of
           the
           species
           .
           And
           shall
           the
           contradiction
           of
           a
           few
           
           brib'd
           by
           their
           lusts
           ,
           disauthorise
           the
           consenting
           testimony
           of
           mankind
           ?
        
         
           3.
           
           There
           is
           no
           absolute
           Atheist
           ,
           
             i.
             e.
          
           of
           such
           a
           firm
           perswasion
           that
           there
           is
           no
           God
           ,
           as
           excludes
           all
           doubts
           and
           fears
           of
           the
           contrary
           .
           'T
           is
           true
           ,
           as
           a
           pretext
           for
           their
           licentiousness
           ,
           and
           to
           give
           boldness
           to
           their
           fearful
           impiety
           ,
           some
           obdurate
           wretches
           may
           desperately
           deny
           the
           Supream
           Eternal
           Power
           ,
           to
           whom
           they
           are
           accountable
           :
           But
           no
           violence
           can
           intirely
           choke
           this
           natural
           Principal
           ,
           it
           has
           such
           deep
           and
           strong
           root
           in
           the
           Humane
           Spirit
           .
           The
           vital
           spark
           will
           fly
           in
           their
           Faces
           ,
           notwithstanding
           all
           their
           endeavours
           to
           tread
           it
           out
           .
           Of
           this
           we
           have
           convincing
           evidence
           from
           some
           ,
           who
           in
           great
           troubles
           have
           been
           compel'd
           to
           acknowledge
           God
           ,
           whom
           they
           
           boldly
           denyed
           before
           .
           I
           shall
           produce
           two
           instances
           .
           The
           first
           is
           recorded
           by
           Aeschilus
           .
           That
           the
           Persian
           Messenger
           in
           his
           Narrative
           to
           the
           King
           ,
           of
           the
           overthrow
           of
           his
           Army
           by
           the
           Grecians
           ,
           related
           that
           those
           Gallants
           who
           before
           the
           Fight
           in
           the
           midst
           of
           their
           Cups
           and
           bravery
           denied
           God
           and
           Providence
           as
           secure
           of
           Victory
           ,
           yet
           afterwards
           when
           furiously
           pursu'd
           by
           their
           Enemies
           ,
           they
           came
           to
           the
           River
           Strymon
           ,
           that
           was
           frozen
           and
           began
           to
           thaw
           ,
           then
           upon
           their
           knees
           they
           mournfully
           implor'd
           the
           favor
           of
           God
           ,
           that
           the
           Ice
           might
           hold
           and
           give
           them
           safe
           passage
           over
           from
           the
           pursuers
           .
           Nature
           in
           extremities
           has
           irresistible
           workings
           ,
           and
           the
           inbred
           notions
           of
           the
           Deity
           ,
           though
           long
           supprest
           by
           imperious
           lusts
           ,
           will
           then
           rise
           up
           in
           Mens
           
           Souls
           .
           The
           other
           instance
           is
           of
           Bion
           the
           Philosopher
           ,
           a
           declared
           Atheist
           ,
           till
           struck
           with
           a
           mortal
           Disease
           ,
           and
           then
           ,
           as
           a
           false
           Witness
           on
           the
           Rack
           ,
           confest
           the
           truth
           ,
           and
           addrest
           himself
           by
           Prayers
           and
           Vows
           to
           God
           for
           his
           recovery
           .
           Egregious
           folly
           ,
           as
           the
           ‖
           Historian
           observes
           ,
           to
           think
           that
           God
           would
           be
           brib'd
           with
           his
           gifts
           ,
           and
           was
           or
           was
           not
           according
           to
           his
           fancy
           .
           And
           thus
           it
           happens
           to
           many
           like
           him
           .
           As
           a
           Lamp
           near
           expiring
           shines
           more
           clearly
           ,
           so
           Conscience
           that
           burn'd
           dimly
           for
           a
           time
           ,
           gives
           a
           dying
           blaze
           ,
           and
           discovers
           him
           who
           is
           alone
           able
           to
           save
           or
           to
           destroy
           .
           But
           how
           just
           were
           it
           to
           deal
           with
           them
           as
           *
           Herofilus
           with
           
             Diodorus
             Cronus
          
           ,
           a
           wrangler
           that
           vext
           the
           Philosophers
           ,
           by
           urging
           a
           captious
           Argument
           ,
           against
           the
           possibility
           of
           
           Motion
           .
           For
           thus
           he
           argued
           :
           A
           Stone
           ,
           or
           what
           ever
           else
           ,
           in
           moving
           it self
           ,
           is
           either
           where
           it
           is
           ,
           or
           where
           it
           is
           not
           ;
           if
           where
           it
           is
           ,
           it
           moves
           not
           ;
           if
           where
           it
           is
           not
           ,
           then
           it
           will
           be
           in
           any
           place
           ,
           but
           where
           it
           is
           .
           While
           this
           disputing
           humour
           continued
           ,
           one
           day
           he
           fell
           ,
           and
           displac't
           his
           shoulder
           .
           And
           sends
           in
           haste
           for
           Herofilus
           ,
           of
           excellent
           skill
           in
           Surgery
           .
           But
           he
           desirous
           first
           to
           cure
           his
           Brain
           ,
           and
           then
           his
           Shoulder
           ,
           told
           him
           that
           his
           Art
           was
           needless
           in
           that
           case
           :
           for
           according
           to
           your
           own
           opinion
           ,
           this
           Bone
           in
           the
           dislocation
           either
           was
           where
           it
           was
           ,
           or
           where
           it
           was
           not
           ,
           and
           to
           assert
           either
           ,
           makes
           the
           displacing
           of
           it
           equally
           impossible
           .
           Therefore
           't
           was
           in
           vain
           to
           reduce
           it
           to
           the
           place
           from
           whence
           it
           was
           never
           parted
           .
           And
           thus
           he
           kept
           him
           roaring
           out
           with
           
           pain
           and
           rage
           till
           he
           declar'd
           himself
           convinc'd
           of
           the
           vanity
           of
           his
           irrefutable
           Argument
           .
           Now
           if
           ,
           according
           to
           the
           vanity
           of
           Atheists
           ,
           there
           is
           no
           God
           ,
           why
           do
           they
           invoke
           him
           in
           their
           adversities
           ?
           If
           there
           be
           ,
           why
           do
           they
           deny
           him
           in
           their
           prosperity
           ?
           there
           can
           no
           other
           Reason
           be
           assign'd
           but
           this
           ,
           that
           in
           the
           state
           of
           health
           their
           minds
           are
           disperst
           ,
           and
           clouded
           with
           blind
           folly
           ,
           in
           sickness
           they
           are
           serious
           and
           recover
           the
           judgment
           of
           Nature
           .
           As
           't
           is
           ordinary
           with
           distracted
           persons
           ,
           that
           in
           the
           approaches
           of
           Death
           their
           Reason
           returns
           :
           because
           the
           Brain
           distemper'd
           by
           an
           excess
           of
           heat
           ,
           when
           the
           Spirits
           are
           wasted
           at
           the
           last
           ,
           is
           reduced
           to
           a
           convenient
           temper
           .
        
      
       
         
         
           CHAP.
           VI.
           
           
        
         
           
             The
             Belief
             of
             the
             Deity
             no
             Politick
             Invention
             .
             The
             asserting
             that
             't
             is
             necessary
             to
             preserve
             States
             in
             order
             ,
             is
             a
             strong
             proof
             of
             its
             truth
             .
             No
             History
             intimates
             when
             this
             belief
             was
             introduc'd
             into
             the
             World.
             The
             continuance
             of
             it
             ,
             argues
             that
             its
             rise
             was
             not
             from
             a
             Civil
             Decree
             .
             Princes
             themselves
             are
             under
             the
             fears
             of
             the
             Deity
             .
             The
             multitude
             of
             false
             Gods
             does
             not
             prejudice
             the
             natural
             notion
             of
             one
             true
             God.
             Idolatry
             was
             not
             universal
             .
             The
             Worship
             of
             the
             only
             true
             God
             is
             preserved
             where
             Idolatry
             is
             abolish'd
             .
          
        
         
           II.
           'T
           Is
           objected
           ,
           that
           the
           belief
           of
           the
           Deity
           was
           at
           first
           introduc'd
           by
           the
           special
           invention
           
           of
           some
           in
           power
           to
           preserve
           the
           civil
           Sate
           ;
           and
           that
           Religion
           is
           onely
           a
           politick
           curb
           to
           restrain
           the
           wild
           exorbitance
           and
           disorders
           of
           the
           multitude
           .
           This
           admits
           of
           an
           easie
           refutation
           .
        
         
           1.
           
           Those
           corrupted
           minds
           that
           from
           pride
           or
           sensuality
           presum'd
           to
           exempt
           Men
           from
           the
           Tribunal
           of
           Heaven
           ,
           yet
           affirm'd
           that
           a
           City
           might
           rather
           be
           preserved
           without
           Fire
           and
           Water
           ,
           the
           most
           necessary
           Elements
           ,
           than
           without
           the
           religious
           belief
           of
           a
           God.
           Egregious
           lovers
           of
           mankind
           !
           and
           therefore
           worthy
           of
           esteem
           and
           credit
           ,
           since
           they
           divulge
           that
           Doctrine
           ,
           that
           if
           believed
           ,
           the
           World
           must
           fall
           into
           dreadful
           confusion
           by
           their
           own
           acknowledgment
           .
           But
           such
           is
           the
           Divine
           force
           of
           Truth
           ,
           that
           its
           enemies
           are
           constrain'd
           to
           give
           Testimony
           to
           
           it
           ;
           For
           is
           it
           conceiveable
           that
           an
           error
           not
           in
           a
           light
           question
           ,
           but
           in
           the
           Supreme
           Object
           of
           the
           Mind
           ,
           should
           be
           the
           root
           of
           all
           the
           Vertues
           that
           support
           the
           Civil
           State
           ,
           and
           Truth
           if
           discovered
           should
           have
           a
           fatal
           consequence
           on
           Government
           ,
           subvert
           all
           Societies
           ,
           and
           expose
           them
           to
           the
           greatest
           dangers
           ?
           How
           can
           they
           reconcile
           this
           with
           their
           declared
           principle
           ,
           that
           the
           natural
           end
           of
           Man
           is
           the
           knowledge
           of
           Truth
           ?
           It
           were
           less
           strange
           that
           the
           constant
           feeding
           on
           deadly
           Poyson
           ,
           should
           be
           requisit
           to
           preserve
           the
           natural
           life
           in
           health
           and
           vigour
           ,
           and
           that
           the
           most
           proper
           food
           should
           be
           pernicious
           to
           it
           .
           So
           that
           the
           objection
           if
           rightly
           consider'd
           will
           confirm
           the
           Religious
           belief
           of
           a
           Deity
           .
           Indeed
           't
           is
           evident
           that
           all
           Civil
           Powers
           suppose
           the
           
           notion
           of
           a
           God
           to
           be
           an
           inseparable
           property
           of
           humane
           nature
           ,
           and
           thereby
           make
           their
           authority
           sacred
           in
           the
           esteem
           of
           the
           People
           ,
           as
           derived
           from
           the
           Universal
           Monarch
           .
        
         
           2.
           
           They
           can
           give
           no
           account
           of
           what
           they
           so
           boldly
           assert
           .
           What
           Historian
           ever
           recorded
           ,
           that
           in
           such
           an
           age
           ,
           such
           a
           Prince
           introduc'd
           the
           belief
           of
           a
           Deity
           to
           make
           obedience
           to
           his
           Law
           's
           ,
           to
           be
           a
           point
           of
           Religion
           .
           'T
           is
           true
           ,
           Politicians
           have
           sometimes
           used
           artifice
           and
           deceit
           to
           accomplish
           their
           ends
           .
           Lycurgus
           pretended
           the
           direction
           of
           Apollo
           ,
           and
           Numa
           of
           the
           Nymph
           Egeria
           ,
           to
           recommend
           their
           Laws
           to
           the
           People
           .
           Scipio
           and
           Sertorious
           made
           some
           other
           God
           to
           be
           of
           their
           Council
           of
           Warr
           ,
           to
           encourage
           their
           Souldiers
           in
           dangerous
           interprises
           .
           
           But
           this
           mask
           only
           deceived
           the
           ignorant
           .
           The
           more
           intelligent
           discern'd
           the
           finess
           of
           their
           politick
           contrivance
           .
        
         
           3.
           
           Is
           it
           conceiveable
           that
           the
           belief
           of
           the
           Deity
           ,
           if
           its
           original
           were
           from
           a
           civil
           decree
           ,
           should
           remain
           in
           force
           so
           long
           in
           the
           World
           ?
           False
           opinions
           in
           Philosophy
           ,
           adorn'd
           with
           great
           eloquence
           by
           the
           inventors
           ,
           and
           zealously
           defended
           for
           a
           time
           by
           their
           followers
           ,
           though
           opposit
           to
           no
           Mans
           profit
           or
           pleasure
           ,
           yet
           have
           lost
           their
           credit
           by
           further
           inquiries
           .
           And
           if
           the
           notion
           of
           a
           God
           were
           *
           sophisticate
           Gold
           ,
           though
           authorized
           with
           the
           Royal
           stamp
           ,
           could
           it
           have
           endured
           the
           Touchstone
           ,
           and
           the
           Fire
           for
           so
           many
           ages
           without
           discovery
           ?
           could
           it
           have
           past
           the
           test
           of
           so
           many
           searching
           Wits
           ,
           that
           never
           
           had
           a
           share
           in
           Government
           ?
           can
           we
           rationally
           suppose
           that
           in
           such
           a
           succession
           of
           time
           no
           discontented
           person
           ,
           when
           the
           yoke
           of
           Government
           was
           uneasie
           ,
           should
           disclose
           the
           arts
           of
           affrightment
           ,
           and
           release
           the
           People
           from
           imaginary
           terrours
           ,
           that
           with
           courage
           they
           might
           resume
           their
           liberty
           ?
           'T
           is
           a
           true
           observation
           ,
           no
           single
           person
           can
           deceive
           all
           ,
           nor
           be
           deceived
           by
           all
           .
           Now
           if
           there
           be
           no
           God
           ,
           one
           person
           has
           deceived
           all
           by
           introducing
           the
           general
           belief
           of
           a
           God
           into
           the
           World
           ,
           and
           every
           one
           is
           deceived
           by
           all
           ,
           believing
           so
           from
           the
           Universal
           Authority
           of
           Mankind
           .
        
         
           4.
           
           The
           greatest
           Princes
           are
           under
           the
           awful
           impressions
           of
           the
           Deity
           .
           Those
           rais'd
           to
           the
           highest
           Thrones
           are
           not
           free
           from
           inward
           anxieties
           ,
           when
           the
           guilty
           Conscience
           
           cites
           them
           before
           his
           dreadful
           Tribunal
           .
           Of
           this
           we
           have
           their
           unfeigned
           Declarations
           in
           the
           times
           of
           their
           distress
           .
           Now
           't
           is
           unconceivable
           they
           would
           voluntarily
           preplex
           themselves
           with
           a
           fancy
           of
           their
           own
           creating
           ,
           and
           dread
           that
           as
           a
           real
           Being
           ,
           which
           they
           know
           to
           be
           feigned
           .
           This
           pretence
           therefore
           cannot
           without
           an
           open
           defiance
           of
           Reason
           be
           alledged
           .
        
         
           3.
           
           'T
           is
           objected
           that
           the
           consent
           of
           mankind
           in
           the
           acknowledgment
           of
           a
           God
           is
           no
           full
           conviction
           of
           his
           existence
           ,
           because
           then
           we
           must
           believe
           the
           false
           Gods
           that
           were
           adored
           in
           the
           World.
           
        
         
           1.
           
           The
           multitude
           of
           Idols
           created
           by
           superstitious
           fancies
           is
           a
           strong
           presumption
           that
           there
           is
           a
           true
           God.
           For
           all
           Falshood
           is
           supported
           
           by
           some
           Truth
           ,
           Deceit
           is
           made
           credible
           by
           resemblance
           .
           The
           Heathen
           Worship
           though
           directed
           amiss
           ,
           yet
           proves
           that
           a
           religious
           inclination
           is
           sound
           in
           its
           original
           ,
           and
           has
           a
           real
           object
           to
           which
           it
           tends
           ,
           otherwise
           Idolatry
           the
           corruption
           of
           it
           had
           not
           found
           such
           a
           facility
           and
           disposition
           in
           Men
           to
           receive
           it
           .
        
         
           2.
           
           Idolatry
           hath
           not
           been
           universal
           in
           all
           Ages
           and
           Nations
           .
           The
           first
           causes
           of
           it
           and
           motives
           that
           preserved
           it
           are
           evident
           .
           The
           Nation
           of
           the
           Jews
           was
           freed
           from
           this
           general
           Contagion
           :
           for
           we
           may
           as
           rationally
           argue
           from
           their
           own
           Histories
           concerning
           their
           belief
           and
           practice
           ,
           as
           from
           the
           Histories
           of
           other
           Nations
           .
           And
           when
           a
           veil
           of
           darkness
           was
           cast
           over
           the
           Heathen
           World
           ,
           some
           were
           inlight'ned
           by
           true
           Reason
           
           to
           see
           the
           folly
           of
           the
           superstitious
           vulgar
           that
           stood
           in
           awe
           of
           their
           own
           imaginations
           .
           The
           Philosophers
           privatly
           condemn'd
           what
           in
           a
           guilty
           compliance
           with
           the
           Laws
           of
           State
           they
           publickly
           own'd
           .
           Nay
           even
           the
           lowest
           and
           dullest
           among
           the
           Gentiles
           generally
           acknowledged
           one
           Supreme
           God
           and
           Lord
           of
           all
           inferior
           Deities
           .
           As
           Tertullian
           observes
           ,
           in
           their
           great
           distresses
           ,
           guided
           by
           the
           internal
           instructions
           of
           Nature
           ,
           they
           invok'd
           God
           ,
           not
           the
           Gods
           ,
           to
           their
           help
           .
        
         
           3.
           
           That
           the
           belief
           of
           one
           God
           is
           a
           pure
           emanation
           from
           the
           light
           of
           Nature
           is
           evident
           ,
           in
           that
           since
           the
           extinction
           of
           Idolatry
           ,
           not
           a
           spark
           remaining
           in
           many
           parts
           of
           the
           World
           ,
           't
           is
           still
           preserv'd
           in
           its
           vigor
           and
           lustre
           in
           the
           breasts
           of
           Men.
           Since
           the
           plurality
           of
           
           Gods
           have
           been
           degraded
           of
           their
           Honour
           ,
           and
           their
           Worships
           chased
           out
           of
           many
           Countries
           ,
           and
           the
           ideas
           of
           various
           ancient
           superstitions
           are
           lost
           ,
           the
           only
           true
           God
           is
           served
           with
           more
           solemn
           veneration
           .
           Time
           ,
           the
           wise
           discerner
           of
           Truth
           from
           Falshood
           ,
           abolishes
           the
           fictions
           of
           fancy
           ,
           but
           confirms
           the
           uncorrupted
           sentiments
           of
           Nature
           .
        
         
           To
           conclude
           this
           Discourse
           ;
           what
           rational
           doubt
           can
           remain
           after
           so
           strong
           a
           witness
           of
           the
           Deity
           ,
           External
           from
           the
           Universe
           ,
           Internal
           from
           the
           frame
           of
           the
           humane
           Soul
           ?
           If
           we
           look
           through
           the
           whole
           compass
           of
           natural
           Beings
           ,
           there
           is
           not
           one
           separately
           taken
           ,
           but
           has
           some
           signature
           of
           wisdom
           upon
           it
           .
           As
           a
           beam
           of
           light
           passing
           through
           a
           chink
           in
           Wall
           of
           what
           figure
           soever
           ,
           
           always
           forms
           a
           circle
           on
           the
           place
           where
           't
           is
           reflected
           ,
           and
           by
           that
           describes
           the
           image
           of
           its
           original
           ,
           the
           Sun.
           Thus
           God
           in
           every
           one
           of
           his
           Works
           represents
           himself
           
             tanquam
             Solis
             radio
             scriptum
          
           .
           But
           the
           union
           of
           all
           the
           parts
           by
           such
           strong
           and
           sweet
           bands
           ,
           is
           a
           more
           pregnant
           proof
           of
           his
           omnipotent
           mind
           .
           Is
           it
           a
           testimony
           of
           great
           military
           skill
           in
           a
           General
           to
           range
           an
           Army
           compos'd
           of
           divers
           Nations
           that
           have
           grat
           antipathies
           between
           them
           ,
           
           in
           that
           Order
           as
           renders
           it
           victorious
           in
           Battel
           ?
           And
           is
           it
           not
           a
           testimony
           of
           infinite
           Providence
           to
           dispose
           all
           the
           Hosts
           of
           Heaven
           and
           Earth
           so
           as
           they
           joyn
           successfully
           for
           the
           preservation
           of
           Nature
           ?
           'T
           is
           astonishing
           that
           any
           should
           be
           of
           such
           a
           reprobate
           mind
           ,
           as
           not
           to
           be
           convinc'd
           by
           the
           sight
           of
           the
           
           World
           ,
           a
           visible
           Word
           that
           more
           gloriosly
           illustrates
           the
           perfections
           of
           the
           Creator
           ,
           than
           the
           sublimest
           Eloquence
           ,
           
           that
           conceals
           what
           it
           designs
           to
           represent
           .
           When
           Sophocles
           was
           accused
           by
           his
           ungrateful
           Sons
           ,
           that
           his
           Understanding
           being
           declin'd
           with
           his
           Age
           ,
           he
           was
           unfit
           to
           manage
           the
           affairs
           of
           his
           Family
           ;
           he
           made
           no
           other
           defence
           before
           the
           Judges
           ,
           but
           recited
           part
           of
           a
           Tragedy
           newly
           compos'd
           by
           him
           ,
           and
           left
           it
           to
           their
           decision
           whether
           there
           was
           a
           failure
           in
           his
           Intellectuals
           :
           upon
           which
           he
           was
           not
           only
           absolved
           ,
           but
           crown'd
           with
           Praises
           .
        
         
           What
           foul
           ingratitude
           are
           those
           guilty
           of
           ,
           who
           deny
           the
           Divine
           Wisdom
           ,
           of
           which
           there
           are
           such
           clear
           and
           powerful
           demonstrations
           in
           the
           things
           that
           are
           seen
           ?
           Abhor'd
           impiety
           !
           worthy
           of
           
           the
           most
           fiery
           indignation
           ;
           and
           not
           to
           be
           expiated
           with
           a
           single
           death
           .
           None
           except
           base
           stupid
           spirits
           that
           are
           laps'd
           and
           sunk
           below
           the
           rational
           Nature
           ,
           (
           as
           a
           noble
           *
           Philosopher
           justly
           censures
           them
           )
           are
           capable
           of
           such
           prodigious
           folly
           and
           perversness
           .
           Yet
           these
           are
           the
           pretenders
           to
           free
           reason
           and
           strength
           of
           mind
           ,
           and
           with
           a
           contemptuous
           smile
           despise
           the
           sober
           World
           ,
           as
           fetterd
           with
           servil
           Principles
           ,
           and
           foolishly
           soften'd
           by
           impressions
           of
           an
           unknown
           ,
           uncertain
           being
           ,
           and
           value
           themselves
           as
           more
           knowing
           than
           all
           others
           ,
           because
           they
           contradict
           all
           .
           Ridiculous
           vanity
           !
           as
           if
           a
           blind
           Man
           in
           a
           crowd
           sometimes
           justling
           one
           ,
           sometimes
           another
           ,
           should
           with
           impatience
           cry
           out
           ,
           Do
           ye
           not
           see
           ?
           when
           he
           is
           under
           a
           double
           blindness
           ,
           both
           in
           his
           
           eyes
           and
           understanding
           ,
           not
           seeing
           himself
           ,
           and
           reproaching
           those
           that
           see
           ,
           for
           not
           seeing
           .
           In
           short
           ,
           this
           great
           Truth
           shines
           with
           so
           bright
           an
           evidence
           ,
           that
           all
           the
           sons
           of
           darkness
           can
           never
           put
           out
           ,
           and
           can
           only
           be
           denied
           by
           obstinate
           Atheism
           and
           absurdity
           .
        
      
       
         
           CHAP.
           VII
           .
           
        
         
           
             The
             duties
             of
             understanding
             Creatures
             ,
             to
             the
             Maker
             of
             all
             things
             .
             Admiration
             of
             his
             glorious
             perfections
             visible
             in
             them
             .
             This
             is
             more
             particularly
             the
             duty
             of
             Man
             ,
             the
             World
             being
             made
             eminently
             for
             him
             .
             The
             Causes
             why
             the
             Creatour
             is
             not
             honour'd
             in
             his
             Works
             ,
             are
             mens
             ignorance
             and
             inobservance
             .
             Things
             new
             rather
             affect
             us
             ,
             than
             great
             .
             An
             humble
             fear
             is
             a
             necessary
             respect
             
             from
             the
             Creature
             ,
             to
             the
             Divine
             Majesty
             and
             Power
             .
             Love
             and
             Obedience
             in
             the
             highest
             degrees
             are
             due
             from
             men
             to
             God
             ,
             in
             the
             quality
             of
             Creator
             .
             Trust
             and
             reliance
             on
             God
             is
             our
             duty
             and
             priviledg
             .
          
        
         
           LEt
           us
           now
           briefly
           consider
           the
           indispensible
           Duties
           of
           rational
           Creatures
           with
           respect
           to
           the
           Maker
           of
           all
           things
           .
           And
           those
           are
           ,
        
         
           1.
           
           To
           acknowledg
           ,
           and
           admire
           the
           Deity
           ,
           and
           his
           perfections
           that
           are
           so
           visible
           in
           his
           Works
           .
           For
           there
           must
           be
           a
           first
           Cause
           from
           whom
           that
           receives
           being
           ,
           that
           cannot
           proceed
           from
           it self
           .
           In
           all
           the
           forms
           of
           things
           there
           are
           some
           Characters
           stampt
           of
           the
           Divine
           Wisdom
           ,
           that
           declare
           his
           Glory
           ,
           some
           footsteps
           imprest
           of
           his
           Power
           that
           discover
           him
           ;
           some
           
           lines
           drawn
           of
           his
           Goodness
           that
           demonstrate
           him
           .
           And
           so
           much
           praise
           is
           justly
           due
           to
           the
           Artificer
           ,
           as
           there
           is
           excellence
           of
           Art
           and
           Perfection
           of
           workmanship
           appearing
           in
           the
           Work.
           This
           Duty
           is
           especially
           incumbent
           on
           Man
           ,
           because
           the
           World
           was
           made
           with
           a
           more
           eminent
           respect
           for
           him
           ,
           than
           for
           Angels
           or
           Animals
           .
           For
           if
           we
           consider
           the
           diversity
           of
           its
           parts
           ,
           the
           multitude
           and
           variety
           of
           sensitive
           Natures
           ,
           of
           which
           it
           consists
           ,
           and
           the
           Art
           whereby
           't
           is
           fram'd
           according
           to
           the
           most
           noble
           Idea
           and
           design
           of
           highest
           Wisdom
           ,
           't
           is
           evident
           it
           was
           principally
           made
           for
           Man
           ,
           there
           being
           an
           adequate
           correspondence
           between
           them
           ,
           with
           regard
           to
           the
           faculties
           and
           the
           objects
           .
           'T
           is
           true
           the
           Angels
           understand
           more
           perfectly
           than
           Man
           
           the
           union
           order
           and
           beauty
           of
           the
           World
           ,
           an
           incomparable
           proof
           of
           the
           Makers
           perfections
           ,
           but
           they
           are
           not
           capable
           of
           knowledg
           or
           pleasure
           by
           tasts
           ,
           smels
           ,
           sounds
           ,
           which
           are
           only
           proportion'd
           to
           make
           impressions
           on
           material
           Organs
           .
           And
           is
           it
           agreeable
           to
           Wisdom
           that
           an
           Object
           purely
           sensible
           should
           be
           chiefly
           intended
           for
           a
           Power
           purely
           Spiritual
           ?
           Neither
           are
           the
           Beasts
           fit
           spectators
           of
           the
           Divine
           Works
           .
           For
           the
           material
           part
           to
           which
           sense
           can
           only
           reach
           ,
           is
           the
           least
           notable
           in
           the
           frame
           of
           Nature
           ,
           and
           the
           oeconomy
           of
           the
           World.
           They
           cannot
           discover
           the
           dependance
           between
           Causes
           and
           Effects
           ,
           the
           Means
           and
           End
           ,
           nor
           the
           Wisdom
           that
           ordered
           all
           .
           These
           are
           only
           for
           the
           vision
           of
           the
           mind
           ,
           which
           they
           want
           .
           The
           volume
           of
           the
           World
           to
           them
           
           is
           like
           a
           fair
           printed
           Book
           compos'd
           of
           sublime
           matter
           and
           style
           ,
           but
           opened
           to
           one
           that
           sees
           the
           beauty
           of
           the
           Characters
           ,
           without
           understanding
           the
           Language
           it
           speaks
           ,
           and
           the
           Wisdom
           it
           contains
           .
           An
           Eagle
           by
           fixing
           its
           eyes
           on
           the
           Sun
           cannot
           measure
           its
           greatness
           ,
           nor
           understand
           the
           ends
           of
           its
           motion
           .
           The
           World
           would
           be
           lost
           ,
           if
           only
           for
           them
           .
           But
           the
           wise
           Creator
           united
           these
           two
           distinct
           natures
           in
           Man
           ,
           and
           plac'd
           him
           in
           this
           Theater
           of
           his
           Magnificence
           ,
           that
           by
           the
           ministry
           of
           the
           senses
           he
           might
           have
           perception
           of
           the
           external
           part
           ,
           and
           by
           his
           reason
           discover
           what
           is
           most
           worthy
           to
           be
           known
           ;
           the
           admirable
           order
           that
           distinguishes
           and
           unites
           so
           many
           and
           such
           different
           natures
           ,
           and
           guides
           all
           their
           motions
           ,
           that
           't
           is
           clear
           they
           depend
           upon
           
           one
           principle
           without
           knowing
           it
           ,
           and
           conspire
           to
           one
           end
           without
           willing
           it
           .
           How
           should
           this
           raise
           his
           mind
           in
           the
           just
           praises
           of
           the
           Maker
           ?
        
         
           The
           true
           causes
           why
           the
           Creator
           is
           not
           duly
           acknowledged
           and
           honour'd
           for
           his
           Works
           ,
           are
           either
           Ignorance
           ,
           or
           a
           guilty
           neglect
           and
           inobservance
           of
           them
           .
        
         
           1.
           
           Ignorance
           in
           the
           composure
           of
           the
           World
           ,
           and
           of
           the
           several
           beings
           in
           it
           .
           A
           Philosopher
           askt
           by
           one
           ,
           What
           advantage
           the
           instructions
           of
           Philosophy
           would
           be
           to
           his
           Son
           ?
           replied
           ,
           If
           no
           other
           ,
           yet
           that
           when
           he
           is
           a
           spectatour
           in
           the
           Theatre
           ,
           one
           Stone
           shall
           not
           sit
           upon
           another
           .
           An
           ignorant
           person
           encompast
           with
           all
           the
           varieties
           of
           Nature
           ,
           wherein
           omniscient
           skill
           appears
           ,
           is
           insensible
           as
           a
           Stone
           carv'd
           into
           the
           shape
           of
           
           a
           Man.
           Nay
           the
           most
           learned
           Professors
           know
           little
           more
           than
           the
           several
           kinds
           of
           things
           ,
           and
           the
           causes
           and
           manner
           of
           some
           particular
           effects
           .
           How
           often
           are
           they
           forc't
           to
           take
           refuge
           in
           occult
           qualities
           when
           prest
           with
           difficulties
           ?
           or
           only
           assign
           universal
           causes
           of
           things
           ,
           and
           sometimes
           the
           same
           for
           operations
           extreamly
           contrary
           ?
           How
           many
           mysteries
           of
           Nature
           are
           still
           vaild
           and
           hid
           in
           those
           deep
           recesses
           where
           we
           can
           go
           only
           in
           the
           dark
           ?
           How
           much
           remains
           undiscover'd
           that
           is
           truly
           wonderful
           in
           the
           Works
           of
           God
           ?
           They
           are
           the
           Objects
           of
           the
           Eye
           and
           Mind
           ,
           but
           what
           is
           visible
           to
           the
           Eye
           is
           least
           worthy
           of
           admiration
           .
           From
           hence
           the
           value
           of
           the
           Works
           ,
           and
           the
           Glory
           of
           the
           Author
           is
           much
           lessen'd
           .
           Besides
           ,
           the
           rational
           
           pleasure
           of
           the
           mind
           is
           lost
           by
           not
           discerning
           the
           wise
           order
           that
           is
           infallibly
           observ'd
           in
           universal
           Nature
           .
           'T
           is
           not
           the
           viewing
           a
           musical
           Instrument
           ,
           the
           variety
           of
           the
           parts
           ,
           and
           of
           the
           strings
           in
           their
           size
           and
           length
           ,
           that
           produces
           delight
           ,
           but
           hearing
           the
           harmonious
           and
           pleasant
           diversity
           of
           their
           sounds
           contemper'd
           by
           the
           proportion
           of
           numbers
           .
           Thus
           't
           is
           not
           the
           sight
           of
           the
           meer
           outward
           frame
           of
           things
           ,
           but
           the
           understanding
           the
           intellectual
           Musick
           ,
           that
           springs
           from
           the
           just
           Laws
           of
           Nature
           ,
           whereby
           they
           are
           perfectly
           tuned
           ,
           and
           the
           conspiring
           harmony
           of
           so
           many
           mixt
           parts
           without
           the
           least
           harsh
           discord
           ,
           that
           ravishes
           the
           Soul
           with
           true
           pleasure
           .
        
         
           2.
           
           The
           inobservance
           of
           Man
           is
           another
           cause
           why
           the
           great
           
           Creatour
           is
           not
           magnified
           for
           all
           his
           Works
           .
           If
           we
           did
           consider
           the
           least
           ,
           even
           one
           of
           those
           ‖
           
             unius
             puncti
             animalia
          
           ,
           a
           Flea
           or
           Mite
           ,
           we
           should
           find
           what
           is
           admirable
           in
           that
           scarce-visible
           Atom
           of
           matter
           .
           But
           the
           *
           novelty
           ,
           not
           the
           excellence
           of
           things
           ,
           draws
           our
           thoughts
           .
           The
           greatest
           works
           in
           Nature
           ,
           that
           are
           not
           Miracles
           ,
           only
           because
           common
           and
           usual
           ,
           are
           past
           by
           with
           a
           careless
           Eye
           .
           Their
           continual
           presence
           is
           not
           moving
           ,
           but
           lessens
           our
           regard
           and
           attention
           .
           The
           †
           Naturalist
           observ'd
           it
           to
           be
           one
           of
           the
           solemn
           follies
           of
           Men
           ,
           to
           value
           Medicines
           not
           for
           their
           Virtue
           ,
           but
           the
           Country
           where
           they
           grow
           ,
           the
           Climate
           from
           whence
           they
           come
           ;
           if
           they
           have
           a
           Barbarous
           name
           ,
           they
           are
           reputed
           to
           have
           a
           mysterious
           efficacy
           ,
           and
           those
           
           Plants
           are
           neglected
           as
           unprofitable
           ,
           that
           are
           natives
           of
           their
           own
           Soil
           .
           The
           rarity
           is
           esteem'd
           more
           than
           the
           merit
           of
           things
           .
           'T
           is
           a
           greater
           wonder
           to
           give
           light
           to
           the
           Sun
           ,
           than
           to
           restore
           it
           to
           the
           blind
           ,
           yet
           its
           daily
           presence
           does
           not
           affect
           us
           .
           If
           a
           Chymist
           should
           extract
           a
           Liquor
           of
           such
           an
           extraordinary
           virtue
           ,
           that
           by
           pouring
           a
           few
           drops
           of
           it
           on
           the
           dust
           ,
           a
           Body
           should
           be
           form'd
           ,
           animated
           ,
           and
           move
           ,
           would
           any
           one
           be
           induc'd
           to
           believe
           it
           without
           the
           testimony
           of
           his
           own
           eyes
           ,
           and
           would
           it
           not
           be
           a
           surprising
           wonder
           ?
           Yet
           innumerable
           living
           Creatures
           spring
           from
           the
           Dust
           by
           the
           falling
           of
           Rain
           ,
           and
           few
           think
           it
           worthy
           of
           observation
           .
           The
           raising
           a
           dead
           Body
           to
           life
           would
           astonish
           us
           ,
           but
           we
           are
           unaffected
           that
           every
           day
           so
           many
           
           living
           Men
           are
           born
           .
           Yet
           ,
           if
           we
           consider
           things
           aright
           ,
           the
           secret
           forming
           a
           Body
           in
           the
           Womb
           is
           an
           equal
           Prodigy
           of
           Power
           ,
           and
           as
           truely
           marvellous
           ,
           as
           the
           restoring
           the
           vital
           congruities
           to
           a
           carcass
           ,
           that
           prepare
           it
           for
           the
           reception
           of
           the
           Soul.
           What
           more
           deservs
           serious
           reflection
           ,
           than
           that
           from
           the
           same
           indistinct
           Seed
           ,
           so
           many
           and
           such
           various
           parts
           in
           their
           substance
           ,
           figure
           and
           qualities
           should
           proceed
           ?
           hard
           and
           dry
           for
           the
           Bones
           ,
           liquid
           for
           the
           humours
           ,
           moist
           and
           soft
           for
           the
           flesh
           ,
           tenacious
           for
           the
           Nerves
           ,
           perforated
           for
           the
           Arteries
           and
           Veins
           ,
           hot
           for
           the
           Liver
           and
           Heart
           ,
           cold
           for
           the
           Brain
           ,
           transparent
           for
           the
           Eyes
           ?
           How
           should
           it
           raise
           our
           wonder
           that
           that
           matter
           which
           in
           it self
           is
           simple
           and
           equal
           ,
           in
           Gods
           hand
           is
           
           capable
           of
           such
           admirable
           Art
           ?
           But
           the
           constant
           sight
           of
           living
           productions
           causes
           our
           neglect
           ,
           and
           deprives
           him
           of
           his
           just
           Honour
           .
           Thus
           ,
           
           that
           from
           almost
           an
           invisible
           Seed
           weak
           and
           tender
           ,
           
           should
           spring
           a
           great
           Tree
           of
           that
           strength
           as
           to
           resist
           the
           fury
           of
           the
           Winds
           ,
           
           what
           miraculous
           virtue
           is
           requisit
           ?
           The
           inlightned
           observing
           Mind
           ascends
           from
           Nature
           to
           God
           ,
           whose
           instrument
           it
           is
           ,
           and
           with
           deliberate
           admiration
           praises
           Him
           for
           his
           excellent
           Works
           .
        
         
           2.
           
           The
           most
           humble
           fear
           is
           a
           necessary
           Duty
           from
           Man
           to
           the
           Majesty
           and
           Power
           of
           the
           Creatour
           .
           A
           barren
           admiration
           of
           his
           omnipotent
           Art
           in
           his
           Works
           is
           not
           sufficient
           ,
           but
           it
           must
           be
           joyned
           with
           awful
           respects
           of
           his
           Excellent
           
           Greatness
           .
           He
           has
           the
           right
           ,
           and
           to
           him
           is
           due
           the
           reverence
           and
           homage
           of
           universal
           King.
           With
           what
           solemnity
           and
           composedness
           of
           Spirit
           should
           we
           approach
           the
           Divine
           Presence
           ?
           What
           a
           jealous
           watch
           ought
           to
           be
           plac'd
           over
           our
           Hearts
           in
           all
           our
           addresses
           to
           Him
           ,
           lest
           by
           carelesness
           and
           inadvertency
           we
           should
           disparage
           his
           Excellencies
           .
           To
           think
           of
           Him
           without
           reverence
           is
           a
           profanation
           .
           
             The
             Lord
             is
             a
             great
             God
             ,
             and
             a
             great
             King
             above
             all
             Gods
          
           ;
           and
           from
           hence
           the
           necessary
           consequence
           is
           ,
           
             O
             come
             let
             us
             worship
             and
             fall
             down
             ,
             and
             kneel
             before
             the
             Lord
             our
             Maker
             .
          
           What
           ever
           is
           Glorious
           ,
           is
           in
           Him
           in
           the
           most
           excellent
           degrees
           of
           Perfection
           .
           The
           World
           ,
           with
           the
           innumerable
           variety
           of
           Creatures
           ,
           is
           but
           
             a
             drop
          
           
           compar'd
           to
           his
           Transcendent
           Greatness
           .
           And
           what
           part
           is
           Man
           of
           that
           drop
           ?
           as
           nothing
           .
           Time
           is
           but
           a
           point
           of
           his
           Eternity
           ,
           Dominion
           but
           a
           shadow
           of
           his
           Soveraignty
           .
           'T
           is
           the
           most
           natural
           duty
           of
           Man
           to
           
             walk
             humbly
             with
             his
             God
          
           ,
           and
           to
           fear
           above
           all
           things
           to
           displease
           Him.
           The
           whole
           Creation
           ,
           even
           the
           insensible
           part
           ,
           and
           that
           seems
           least
           subject
           to
           a
           Rule
           and
           Law
           ,
           and
           least
           conducted
           by
           Reason
           ,
           obey
           his
           Will.
           What
           is
           more
           light
           and
           rash
           than
           the
           Winds
           ?
           yet
           they
           do
           not
           breath
           but
           by
           his
           Command
           .
           What
           is
           more
           fierce
           and
           impetuous
           than
           the
           Sea
           ?
           yet
           it
           does
           not
           transgress
           his
           Order
           .
           When
           it
           threatens
           to
           over-run
           the
           whole
           Earth
           ,
           the
           weak
           Sand
           stops
           its
           foaming
           rage
           ,
           and
           it
           retires
           ,
           respecting
           
           the
           bounds
           set
           by
           the
           Creator
           .
           What
           then
           will
           be
           our
           guilt
           ,
           if
           we
           are
           regardless
           of
           his
           Majesty
           and
           Authority
           ,
           who
           are
           enlightned
           with
           Reason
           to
           understand
           his
           Will
           ,
           when
           the
           most
           rebellious
           and
           unteachable
           things
           in
           Nature
           readily
           and
           constantly
           obey
           Him
           ?
           He
           is
           present
           every-where
           ,
           the
           whole
           compass
           of
           Heaven
           and
           Earth
           is
           but
           an
           inch
           of
           his
           Immensity
           ;
           He
           sees
           all
           ,
           observes
           all
           ,
           is
           more
           intimate
           with
           our
           Hearts
           than
           we
           are
           our selves
           ;
           and
           dare
           Man
           trample
           on
           his
           Laws
           before
           his
           face
           ?
           Who
           can
           by
           resistance
           or
           flight
           escape
           from
           inevitable
           punishment
           ,
           that
           offends
           him
           ?
           He
           can
           bind
           the
           most
           stubborn
           enemies
           
             hands
             and
             feet
          
           ;
           and
           cast
           them
           into
           utter
           darkness
           .
           As
           he
           made
           all
           things
           by
           the
           meer
           
           act
           of
           his
           Will
           ,
           so
           without
           the
           least
           strain
           of
           his
           Power
           he
           can
           destroy
           them
           ?
           What
           does
           not
           a
           mortal
           man
           arrogate
           to
           appear
           terrible
           ,
           and
           make
           his
           Will
           to
           be
           obeyed
           ,
           when
           he
           has
           but
           power
           to
           take
           away
           this
           short
           natural
           life
           ?
           The
           proud
           King
           of
           Babylon
           commanded
           the
           numerous
           Nations
           under
           his
           Empire
           ,
           to
           prostrat
           themselves
           like
           Brutes
           in
           the
           lowest
           adoration
           of
           the
           Image
           he
           set
           up
           ;
           and
           when
           the
           three
           Hebrew
           young
           Men
           refused
           to
           give
           Divine
           Honour
           to
           it
           ,
           he
           threatned
           ,
           
             If
             ye
             worship
             not
             ,
             ye
             shall
             be
             cast
             the
             same
             hour
             into
             the
             midst
             of
             a
             burning
             fiery
             Fornace
             ;
             and
             who
             is
             that
             God
             that
             shall
             deliver
             you
             out
             of
             my
             hands
             ?
          
           This
           is
           the
           language
           of
           a
           Man
           (
           poor
           Dust
           )
           that
           can
           heat
           a
           Fornace
           with
           Fire
           ,
           and
           has
           a
           Squadron
           
           of
           Souldiers
           ready
           upon
           the
           least
           intimation
           of
           his
           pleasure
           to
           throw
           into
           it
           any
           that
           disobey'd
           ,
           as
           if
           no
           Power
           either
           in
           Heaven
           or
           Earth
           could
           rescue
           them
           from
           him
           .
           'T
           was
           impious
           folly
           in
           him
           thus
           to
           speak
           .
           But
           God
           can
           give
           order
           to
           Death
           to
           seize
           on
           the
           stoutest
           Rebel
           ,
           and
           cast
           him
           into
           an
           eternal
           Fornace
           ,
           and
           say
           in
           truth
           ,
           Who
           shall
           deliver
           out
           of
           my
           hands
           ?
           His
           Power
           reaches
           beyond
           the
           Grave
           .
           
           Tiberius
           intending
           to
           put
           to
           death
           by
           slow
           and
           exquisit
           torments
           one
           who
           kill'd
           himself
           ,
           cry'd
           out
           in
           a
           rage
           ,
           
             Carnulius
             has
             made
             an
             escape
             from
             me
             .
          
           But
           no
           Sinner
           can
           by
           dying
           escape
           God's
           Justice
           ,
           for
           Death
           it self
           takes
           the
           Condemned
           ,
           and
           delivers
           them
           to
           endless
           Torments
           .
           There
           are
           no
           degrees
           of
           fear
           can
           be
           equal
           to
           this
           cause
           ,
           the
           Wrath
           
           of
           the
           great
           Creator
           .
           Is
           there
           any
           pleasure
           of
           sin
           so
           sweet
           ,
           but
           this
           ,
           if
           considered
           ,
           would
           make
           it
           to
           be
           as
           Poison
           or
           Gall
           to
           the
           taste
           ?
           Is
           any
           Joy
           so
           predominant
           but
           this
           would
           instantly
           make
           it
           die
           in
           the
           carnal
           heart
           ?
           The
           due
           apprehension
           of
           Almighty
           Anger
           is
           sufficient
           to
           subdue
           the
           most
           vicious
           insuperable
           passions
           that
           so
           violently
           transport
           to
           sin
           .
           But
           O
           Astonishing
           stupidity
           !
           The
           most
           of
           Men
           without
           fear
           provoke
           the
           living
           God
           ,
           as
           if
           he
           were
           like
           the
           Idols
           of
           the
           Heathens
           ,
           a
           dead
           stock
           or
           stone
           ,
           insensible
           and
           powerless
           ,
           so
           that
           the
           Spiders
           made
           their
           Webs
           on
           the
           Beard
           of
           Jupiter
           ,
           and
           the
           Birds
           their
           Nests
           in
           his
           Thunder
           .
           Where
           is
           their
           Reason
           ,
           where
           is
           their
           self-love
           ,
           to
           challenge
           so
           dreadful
           an
           Adversary
           ,
           who
           is
           able
           in
           the
           very
           act
           of
           Sin
           
           to
           strike
           them
           with
           Death
           Temporal
           and
           Eternal
           .
           
             Consider
             this
             ,
             ye
             that
             forget
             God
             ,
             lest
             he
             tear
             you
             in
             pieces
             ,
             and
             there
             is
             none
             to
             deliver
             .
          
        
         
           3.
           
           Love
           and
           Obedience
           in
           the
           highest
           degree
           are
           due
           to
           the
           Author
           of
           our
           Beings
           ,
           and
           all
           things
           for
           our
           use
           and
           profit
           .
           What
           motion
           is
           more
           according
           to
           the
           Laws
           of
           Nature
           ,
           than
           that
           Love
           should
           answer
           Love
           ?
           and
           so
           far
           as
           the
           one
           descends
           in
           benefits
           ,
           the
           other
           should
           ascend
           in
           thankfulness
           ?
           If
           we
           consider
           the
           first
           and
           fundamental
           benefit
           with
           all
           its
           circumstances
           ,
           in
           the
           pure
           order
           of
           Nature
           ,
           that
           we
           are
           Men
           consisting
           of
           a
           rational
           Soul
           ,
           and
           a
           Body
           admirably
           prepar'd
           for
           its
           convenient
           habitation
           ,
           and
           in
           this
           regard
           the
           most
           wonderful
           work
           of
           God
           ;
           can
           a
           humane
           Breast
           be
           so
           hard
           and
           flinty
           as
           not
           to
           be
           softned
           
           and
           made
           receptive
           of
           impressions
           by
           this
           effect
           of
           his
           pure
           goodness
           ?
           Is
           it
           possible
           that
           any
           one
           should
           be
           of
           such
           a
           stupid
           savage
           temper
           ,
           so
           void
           of
           all
           humanity
           ,
           nay
           of
           the
           sentiments
           of
           the
           lower
           Nature
           ,
           as
           not
           to
           be
           toucht
           with
           a
           grateful
           affection
           to
           the
           Author
           of
           his
           life
           ,
           when
           Lions
           and
           Tigers
           ,
           the
           most
           untractable
           Beasts
           of
           the
           Forest
           ,
           are
           by
           an
           innate
           principle
           so
           tenderly
           inclin'd
           to
           their
           Dams
           ?
           It
           unspeakably
           enforces
           our
           obligation
           ,
           that
           beside
           the
           inherent
           excellencies
           of
           Nature
           he
           made
           us
           by
           priviledg
           above
           all
           Creatures
           in
           this
           sensible
           World
           ,
           and
           furnish'd
           it
           with
           innumerable
           objects
           excellent
           in
           their
           beauty
           and
           variety
           ,
           that
           are
           not
           meer
           remedies
           for
           necessity
           ,
           but
           for
           the
           delight
           of
           this
           present
           life
           .
           And
           having
           tasted
           the
           good
           of
           being
           ,
           
           and
           the
           fruits
           of
           his
           magnificent
           Bounty
           ,
           can
           we
           be
           coldly
           affected
           to
           our
           great
           Benefactor
           ?
           The
           ‖
           Moralist
           advises
           ,
           as
           the
           best
           expedient
           to
           make
           a
           person
           grateful
           ,
           encompass
           him
           with
           thy
           benefits
           ,
           that
           wherever
           he
           turns
           ,
           something
           may
           recal
           his
           fugitive
           memory
           ,
           and
           render
           thee
           visible
           to
           him
           .
           
           This
           cannot
           be
           done
           by
           Men.
           But
           where
           ever
           we
           turn
           our
           thoughts
           ,
           or
           fix
           our
           eyes
           ,
           either
           on
           our
           persons
           or
           comforts
           ,
           on
           the
           present
           state
           ,
           or
           the
           future
           ,
           (
           for
           he
           has
           given
           Eternity
           to
           our
           duration
           )
           we
           find
           our selves
           incircled
           with
           innumerable
           and
           inestimable
           benefits
           from
           God.
           'T
           is
           impossible
           we
           should
           ever
           forget
           them
           without
           the
           greatest
           guilt
           .
           Every
           minute
           he
           renews
           our
           lives
           and
           all
           our
           enjoyments
           .
           For
           the
           actual
           influence
           of
           his
           
           Power
           is
           as
           requisit
           to
           preserve
           our
           being
           ,
           as
           at
           first
           to
           produce
           it
           .
           The
           Creature
           has
           nothing
           of
           its
           own
           ,
           but
           a
           simple
           non-repugnance
           of
           coming
           into
           act
           .
           How
           frozen
           is
           that
           Heart
           that
           is
           not
           melted
           in
           love
           to
           so
           good
           a
           God
           ?
           Let
           us
           look
           into
           the
           depth
           of
           our
           native
           nothing
           ,
           that
           we
           may
           understand
           the
           heighth
           of
           the
           divine
           Love
           ,
           in
           raising
           us
           from
           the
           pure
           possibility
           of
           being
           into
           act
           ,
           and
           that
           meerly
           for
           his
           Sovereign
           pleasure
           ,
           and
           most
           free
           benignity
           .
           There
           was
           no
           necessity
           that
           constrain'd
           him
           to
           decree
           the
           making
           the
           World
           ,
           or
           Man
           in
           it
           :
           for
           't
           is
           a
           plain
           contradiction
           that
           there
           should
           be
           a
           superior
           Power
           to
           determine
           a
           Being
           of
           infinite
           Perfections
           .
           And
           for
           that
           Reason
           also
           he
           gives
           all
           his
           Benefits
           without
           the
           least
           possible
           advantage
           to
           
           himself
           .
           'T
           was
           commended
           as
           a
           miraculous
           Vertue
           in
           Theodosius
           the
           Emperor
           ,
           
           that
           he
           was
           bountiful
           meerly
           to
           satisfie
           his
           own
           Goodness
           :
           But
           't
           is
           the
           propriety
           of
           God's
           Nature
           .
           Is
           He
           not
           then
           worthy
           of
           all
           our
           thoughts
           ,
           all
           our
           affections
           ,
           for
           his
           most
           free
           and
           admirable
           Favours
           ?
           If
           there
           be
           but
           a
           spark
           of
           Reason
           ,
           we
           must
           judge
           that
           the
           immense
           Liberality
           of
           God
           to
           us
           ,
           
           without
           respect
           to
           his
           own
           interest
           ,
           is
           so
           far
           from
           lessening
           ,
           that
           it
           increases
           our
           duty
           to
           correspond
           in
           all
           possible
           thankfulness
           .
        
         
           Consider
           further
           ,
           that
           which
           adds
           to
           the
           greatness
           of
           the
           Gifts
           we
           receive
           ,
           is
           ‖
           the
           greatness
           of
           the
           Giver
           .
           The
           price
           of
           a
           benefit
           rises
           in
           proportion
           to
           the
           worth
           of
           the
           person
           that
           bestows
           it
           .
           A
           small
           gift
           from
           a
           great
           hand
           may
           
           be
           justly
           preferr'd
           before
           a
           richer
           from
           a
           less
           estimable
           donor
           .
           Now
           if
           we
           consider
           that
           the
           glorious
           God
           (
           in
           comparison
           of
           whom
           the
           greatest
           Kings
           are
           but
           vain
           shadows
           of
           Majesty
           )
           has
           made
           a
           World
           full
           of
           so
           many
           and
           so
           excellent
           Creatures
           for
           our
           refreshment
           ,
           that
           our
           being
           on
           Earth
           may
           not
           be
           tedious
           in
           the
           short
           space
           of
           our
           journey
           to
           Heaven
           ,
           will
           it
           not
           overcome
           us
           with
           an
           excess
           of
           wonder
           and
           affection
           ,
           and
           cause
           us
           to
           break
           forth
           ,
           
             What
             is
             Man
             that
             thou
             art
             mindful
             of
             him
             ,
             and
             the
             son
             of
             Man
             that
             thon
             visitest
             him
             ?
             Thou
             madest
             him
             a
             little
             lower
             than
             the
             Angels
             ,
             and
             hast
             crowned
             him
             with
             glory
             and
             honour
             ;
             Thou
             madest
             him
             to
             have
             dominion
             over
             the
             works
             of
             thy
             hands
             ,
             thou
             hast
             put
             all
             things
             under
             his
             feet
             .
          
        
         
           And
           as
           our
           most
           ardent
           Love
           ,
           
           so
           intire
           Obedience
           is
           due
           to
           the
           Creator
           ,
           both
           in
           active
           service
           for
           his
           Glory
           ,
           and
           an
           absolute
           resignation
           to
           his
           Will.
           The
           strongest
           title
           to
           acquire
           Dominion
           according
           to
           the
           Law
           of
           Nature
           ,
           is
           that
           of
           the
           Cause
           to
           the
           Effect
           .
           The
           Mind
           cannot
           rebel
           against
           the
           light
           of
           this
           Principle
           .
           'T
           is
           most
           just
           therefore
           we
           should
           imploy
           all
           our
           powers
           ,
           even
           from
           the
           early
           rise
           of
           Reason
           to
           the
           setting
           point
           of
           Life
           ,
           wholly
           in
           his
           service
           from
           whom
           we
           received
           them
           .
           'T
           is
           an
           excellent
           representation
           of
           St.
           ‖
           Austin
           ;
           If
           a
           Sculptor
           ,
           after
           his
           fashioning
           a
           piece
           of
           Marble
           in
           a
           humane
           Figure
           ,
           could
           inspire
           it
           with
           Life
           and
           Sense
           ,
           and
           give
           it
           Motion
           ,
           and
           Understanding
           ,
           and
           Speech
           ,
           can
           it
           be
           imagin'd
           but
           the
           first
           act
           of
           it
           would
           be
           to
           prostrate
           it self
           at
           the
           feet
           of
           the
           
           Maker
           ,
           in
           subjection
           and
           thankfulness
           ,
           and
           to
           offer
           what
           ever
           it
           is
           ,
           and
           can
           do
           ,
           as
           homage
           to
           him
           ?
           The
           Almighty
           Hand
           of
           God
           form'd
           our
           Bodies
           ,
           He
           breathed
           into
           us
           the
           Spirit
           of
           Life
           ;
           and
           should
           not
           the
           power
           of
           Love
           constrain
           us
           to
           live
           wholly
           according
           to
           his
           Will
           ?
           methinks
           nothing
           should
           be
           pleasing
           to
           us
           but
           as
           we
           make
           it
           tributary
           to
           Him.
           If
           we
           only
           regard
           Him
           as
           our
           Creatour
           ,
           that
           one
           quality
           should
           for
           ever
           engage
           us
           to
           fidelity
           in
           his
           service
           ,
           zeal
           for
           his
           Interest
           ,
           Obedience
           to
           his
           Laws
           ,
           and
           an
           inviolable
           respect
           for
           his
           Honour
           .
           And
           this
           duty
           binds
           us
           the
           more
           strongly
           ,
           because
           as
           God
           made
           the
           World
           for
           Mans
           profit
           ,
           so
           he
           made
           Man
           for
           his
           own
           Glory
           .
           And
           what
           the
           Loadstone
           is
           to
           the
           Steel
           ,
           or
           the
           sensible
           good
           to
           the
           appetite
           ,
           
           the
           same
           attractive
           is
           the
           end
           to
           the
           intelligent
           Nature
           .
           And
           the
           higher
           the
           end
           is
           ,
           and
           the
           more
           the
           mind
           is
           fitted
           to
           understand
           its
           excellence
           ,
           the
           more
           powerfully
           it
           should
           excite
           the
           faculties
           ,
           in
           pursuit
           of
           it
           according
           to
           their
           uttermost
           capacity
           .
           Now
           what
           horrid
           unthankfulness
           is
           it
           to
           be
           insensible
           of
           the
           infinite
           Debt
           we
           owe
           to
           God
           ?
           what
           disloyalty
           to
           pervert
           his
           Favours
           ,
           to
           slight
           his
           Commands
           ,
           and
           cross
           the
           end
           of
           our
           Creation
           ?
           The
           serious
           consideration
           that
           God
           has
           given
           us
           such
           a
           noble
           Nature
           ,
           capable
           to
           know
           ,
           love
           and
           enjoy
           Him
           ,
           and
           that
           we
           have
           so
           little
           improved
           our
           faculties
           ,
           for
           these
           excellent
           ends
           ,
           should
           put
           us
           in
           two
           contrary
           excesses
           of
           Spirit
           ,
           the
           one
           of
           joy
           ,
           for
           his
           unspeakable
           Goodness
           ,
           the
           other
           of
           confusion
           ,
           for
           
           our
           most
           unworthy
           neglect
           of
           it
           .
           Our
           duty
           and
           our
           disobedience
           have
           the
           same
           measure
           .
           The
           Goodness
           and
           Bounty
           of
           our
           great
           Benefactor
           regulates
           the
           one
           and
           the
           other
           .
           The
           more
           we
           have
           received
           from
           Him
           ,
           the
           more
           we
           are
           ingaged
           to
           Him
           ,
           and
           the
           more
           we
           are
           ingaged
           ,
           the
           more
           guilty
           ,
           and
           worthy
           of
           punishment
           will
           our
           neglect
           be
           .
           Among
           Men
           an
           ungrateful
           perfidious
           person
           is
           an
           object
           of
           horror
           ,
           and
           favours
           abused
           become
           motives
           of
           hatred
           .
           To
           employ
           our
           faculties
           rational
           or
           sensitive
           to
           the
           disservice
           of
           our
           Maker
           ,
           is
           the
           same
           kind
           of
           villany
           though
           of
           incomparably
           greater
           guilt
           both
           in
           respect
           of
           the
           object
           and
           degree
           ;
           as
           if
           a
           Traitor
           should
           turn
           the
           very
           same
           Weapons
           against
           his
           Prince
           ,
           that
           he
           received
           from
           him
           for
           his
           defence
           .
           
           To
           turn
           his
           benefits
           into
           occasions
           of
           sin
           ,
           and
           by
           the
           same
           things
           to
           dishonour
           him
           by
           which
           we
           should
           glorifie
           Him
           ,
           is
           extreme
           perversness
           .
           In
           this
           ,
           unthankful
           Man
           imitates
           the
           Earth
           from
           whence
           he
           was
           taken
           :
           for
           that
           makes
           use
           of
           the
           heat
           of
           the
           Sun
           to
           send
           up
           Vapours
           that
           obscure
           the
           Beams
           of
           Light
           he
           communicates
           to
           it
           .
           This
           is
           to
           despise
           the
           Divine
           Majesty
           ,
           Power
           ,
           Wisdom
           ,
           Goodness
           ,
           that
           are
           united
           ,
           and
           so
           eminently
           appear
           in
           his
           Works
           ,
           and
           will
           provoke
           his
           severe
           Vengeance
           .
           Let
           us
           therefore
           every
           day
           revive
           the
           sense
           of
           our
           obligations
           ,
           and
           by
           intense
           thoughts
           kindle
           the
           affections
           of
           Love
           and
           Reverence
           ,
           of
           praise
           and
           thankfulness
           ,
           that
           in
           them
           as
           flames
           ascending
           from
           an
           Altar
           ,
           we
           may
           
             offer
             our selves
             a
             holy
             living
             Sacrifice
             ,
             
             which
             is
             our
             reasonable
             service
             .
          
           Our
           All
           is
           due
           to
           him
           ,
           what
           ever
           we
           are
           ,
           what
           ever
           we
           have
           ,
           our
           Bodies
           ,
           our
           Souls
           ,
           our
           Time
           and
           Eternity
           .
        
         
           And
           an
           humble
           resignation
           to
           his
           Will
           in
           all
           things
           is
           the
           essential
           duty
           of
           his
           Creatures
           'T
           is
           true
           that
           upon
           the
           account
           of
           his
           Wisdom
           and
           Power
           ,
           it
           becomes
           us
           with
           the
           most
           respectful
           submission
           to
           yeild
           our selves
           to
           his
           pleasure
           .
           Authority
           and
           Dignity
           naturally
           result
           from
           their
           union
           in
           a
           person
           .
           Therefore
           't
           is
           Supreme
           in
           him
           who
           possesses
           them
           in
           their
           greatest
           excellence
           .
           When
           God
           himself
           speaks
           to
           Job
           of
           his
           transcendent
           Majesty
           ,
           and
           of
           his
           right
           to
           dispose
           of
           Men
           according
           to
           his
           Will
           ;
           he
           produces
           his
           Works
           as
           the
           conspicuous
           testimonies
           of
           his
           great
           Power
           and
           exquisite
           Wisdom
           :
           
           But
           the
           reason
           of
           our
           submission
           will
           be
           more
           convincing
           if
           we
           remember
           that
           God
           has
           an
           absolute
           unalienable
           propriety
           in
           us
           ,
           and
           all
           that
           we
           enjoy
           ;
           for
           our
           being
           and
           comforts
           are
           the
           liberal
           gifts
           of
           his
           hand
           .
           If
           therefore
           he
           shall
           please
           to
           take
           away
           any
           of
           his
           Favours
           ,
           even
           Life
           it self
           ,
           though
           not
           to
           exchange
           it
           for
           a
           life
           infinitely
           better
           ,
           it
           would
           be
           the
           most
           unnatural
           rebellion
           to
           to
           resist
           the
           dispositions
           of
           his
           Providence
           ,
           the
           most
           vile
           unthankfulness
           ,
           to
           be
           stormy
           and
           passionate
           ,
           or
           to
           consent
           to
           any
           secret
           murmuring
           and
           discontent
           in
           the
           Heart
           ,
           as
           if
           our
           own
           were
           taken
           from
           us
           ,
           either
           unseasonably
           or
           unjustly
           .
           And
           though
           our
           troubles
           immediately
           proceed
           from
           second
           natural
           Causes
           ,
           yet
           according
           to
           right
           Reason
           ,
           we
           must
           
           esteem
           them
           but
           as
           instruments
           of
           his
           invisible
           Hand
           ,
           and
           govern'd
           by
           his
           Counsel
           ,
           in
           order
           to
           such
           effects
           and
           in
           the
           time
           he
           pleases
           .
           It
           is
           our
           duty
           even
           in
           the
           saddest
           circumstances
           ,
           with
           an
           entire
           readiness
           of
           mind
           ,
           and
           conformity
           of
           desires
           to
           say
           to
           our
           Maker
           ,
           Thy
           will
           be
           done
           .
        
         
           4.
           
           Truth
           and
           Reliance
           on
           God
           is
           our
           duty
           and
           priviledge
           .
           Every
           being
           has
           a
           necessary
           dependance
           on
           Him
           for
           its
           subsistence
           ;
           but
           Man
           of
           all
           the
           visible
           Creatures
           is
           only
           capable
           of
           affiance
           in
           Him
           ,
           by
           reflecting
           upon
           his
           own
           Impotence
           ,
           and
           by
           considering
           the
           Perfections
           of
           the
           Creator
           ,
           that
           render
           him
           the
           proper
           object
           of
           trust
           .
           'T
           is
           is
           incommunicable
           honour
           of
           the
           Deity
           ,
           to
           be
           acknowledged
           and
           regarded
           as
           the
           Supporter
           of
           all
           things
           .
           To
           put
           confidence
           in
           
           our selves
           ,
           in
           the
           advantages
           of
           Body
           or
           Mind
           or
           Estate
           ,
           as
           if
           we
           were
           the
           Architects
           of
           our
           own
           felicity
           ,
           is
           a
           sacrilegious
           usurpation
           .
           Yet
           vain
           Man
           foments
           a
           secret
           pride
           and
           high
           opinion
           of
           himself
           ,
           as
           if
           by
           his
           own
           prudence
           and
           conduct
           he
           might
           acquire
           an
           happiness
           ,
           till
           experience
           confutes
           his
           pleasing
           but
           pernicious
           error
           .
           The
           truth
           is
           ,
           were
           there
           no
           God
           ,
           whose
           powerful
           Providence
           governs
           all
           things
           ,
           and
           has
           a
           special
           care
           and
           respect
           of
           Man
           ,
           he
           were
           of
           all
           creatures
           the
           most
           miserable
           .
           So
           that
           besides
           the
           wickedness
           ,
           we
           may
           clearly
           discover
           the
           folly
           of
           Atheism
           ,
           that
           deprives
           Man
           of
           his
           chiefest
           Comfort
           at
           all
           times
           ,
           and
           his
           only
           Comfort
           in
           the
           greatest
           exigencies
           .
           For
           in
           this
           mutable
           state
           he
           is
           liable
           to
           so
           many
           disasters
           and
           wretched
           accidents
           ,
           that
           
           none
           can
           have
           an
           assurance
           of
           prosperity
           one
           day
           .
           How
           frail
           and
           uncertain
           is
           Life
           ,
           the
           foundation
           of
           all
           temporal
           Enjoyments
           ?
           It
           depends
           upon
           so
           many
           things
           ,
           that
           't
           is
           admirable
           it
           subsists
           for
           a
           little
           time
           .
           The
           least
           vessel
           in
           the
           Body
           that
           breaks
           or
           is
           stopt
           ,
           interrupting
           the
           course
           of
           the
           Blood
           and
           Humours
           ,
           ruines
           its
           oeconomy
           .
           Sometimes
           in
           its
           vigorous
           consistence
           ,
           when
           most
           distant
           from
           Sickness
           't
           is
           nearest
           to
           Death
           .
           A
           little
           eruption
           of
           Blood
           in
           the
           Brain
           is
           sufficient
           to
           stop
           the
           passages
           of
           the
           Spirits
           ,
           and
           deprive
           it
           of
           motion
           and
           life
           .
           And
           the
           changes
           of
           things
           without
           us
           ,
           are
           so
           various
           and
           frequent
           ,
           so
           great
           and
           suddain
           ,
           that
           't
           is
           an
           excess
           of
           folly
           ,
           a
           dangerous
           rest
           to
           be
           secure
           in
           the
           enjoyment
           of
           them
           .
           The
           same
           person
           sometimes
           affords
           an
           
           example
           of
           the
           greatest
           Prosperity
           ,
           and
           of
           greater
           Misery
           in
           the
           space
           of
           a
           few
           hours
           .
           Henry
           the
           fourth
           of
           France
           ,
           in
           the
           midst
           of
           the
           triumphs
           of
           Peace
           ,
           was
           by
           a
           blow
           from
           a
           sacrilegious
           hand
           dispatcht
           in
           his
           Coach
           ,
           and
           his
           blody
           Corps
           forsaken
           by
           his
           Servants
           ,
           expos'd
           to
           the
           veiw
           of
           all
           ;
           so
           that
           as
           the
           ‖
           Historian
           observes
           ,
           there
           was
           but
           a
           moment
           between
           the
           adorations
           and
           oblivion
           of
           that
           great
           Prince
           .
           
             All
             flesh
             is
             Grass
             ,
             and
             the
             glory
             of
             it
             as
             the
             flower
             of
             the
             Grass
             .
          
           What
           ever
           disguises
           its
           imperfections
           ,
           and
           gives
           it
           lustre
           ,
           is
           but
           superficial
           ,
           like
           the
           colour
           andornament
           of
           a
           Flower
           ,
           whose
           matter
           is
           only
           a
           little
           dust
           and
           Water
           ,
           and
           is
           as
           weak
           and
           fading
           .
           Who
           then
           can
           possess
           these
           things
           without
           a
           just
           jealousie
           ,
           lest
           they
           should
           slip
           away
           ,
           or
           be
           
           ravisht
           from
           him
           by
           violence
           ?
           And
           in
           this
           respect
           Man
           is
           most
           unhappy
           ;
           for
           besides
           the
           affliction
           of
           present
           evils
           ,
           Reason
           ,
           that
           separates
           him
           from
           other
           Creatures
           ,
           and
           exalts
           him
           above
           them
           ,
           is
           the
           fatal
           instrument
           of
           his
           trouble
           by
           the
           prevision
           of
           future
           evils
           .
           Ignorance
           of
           future
           miseries
           is
           a
           priviledge
           ,
           when
           Knowledg
           is
           ineffectual
           to
           prevent
           them
           .
           Unseen
           evils
           are
           swallow'd
           whole
           ,
           but
           by
           an
           apprehensive
           imagination
           are
           tasted
           in
           all
           their
           bitterness
           .
           By
           fore-thoughts
           we
           run
           to
           meet
           them
           before
           they
           are
           come
           ,
           and
           feel
           them
           before
           they
           are
           truly
           sensible
           .
           This
           was
           the
           reason
           of
           that
           complaint
           in
           the
           ‖
           Poet
           seeing
           the
           prognosticks
           of
           misery
           many
           years
           before
           it
           arrived
           ,
           
             
             
               Sit
               subitum
               quodcunque
               paras
               ,
               sit
               caeca
               futuri
            
             
               Mens
               hominis
               fati
               ,
               liceat
               sperare
               timenti
               .
            
          
           Let
           the
           Evils
           thou
           preparest
           surprize
           us
           ,
           let
           us
           not
           be
           tormented
           by
           an
           unhappy
           expectation
           of
           them
           ,
           let
           the
           success
           of
           future
           things
           be
           concealed
           from
           our
           sight
           ,
           let
           it
           be
           permitted
           to
           us
           to
           hope
           in
           the
           midst
           of
           our
           fears
           .
        
         
           Indeed
           God
           has
           mercifully
           hid
           the
           most
           of
           future
           events
           from
           humane
           curiosity
           .
           For
           as
           on
           the
           one
           side
           by
           the
           view
           of
           great
           Prosperity
           ,
           Man
           would
           be
           tempted
           to
           an
           excess
           of
           Pride
           and
           Joy
           ,
           so
           on
           the
           other
           (
           as
           we
           are
           more
           sensibly
           touch'd
           with
           pain
           than
           pleasure
           )
           if
           when
           he
           begins
           to
           use
           his
           Reason
           and
           apprehensive
           faculty
           ,
           
           by
           a
           secret
           of
           Opticks
           he
           should
           have
           in
           one
           sight
           presented
           all
           the
           Afflictions
           that
           should
           befal
           him
           in
           the
           World
           ,
           how
           languishing
           would
           his
           life
           be
           ?
           This
           would
           keep
           him
           on
           a
           perpetual
           Rack
           ,
           and
           make
           him
           suffer
           together
           and
           at
           all
           times
           ,
           what
           shall
           be
           endured
           separately
           and
           but
           once
           .
           But
           though
           the
           most
           of
           future
           things
           lie
           in
           obscurity
           ,
           yet
           often
           we
           have
           sad
           intimations
           of
           approaching
           evils
           that
           awaken
           our
           fears
           .
           Nay
           ,
           how
           many
           Tempests
           and
           Shipwracks
           do
           Men
           suffer
           in
           
             Terra
             firma
          
           ,
           from
           the
           suspicion
           of
           Calamities
           that
           shall
           never
           be
           ?
           Imaginary
           Evils
           operate
           as
           if
           real
           ,
           and
           produce
           substantial
           Griefs
           .
           Now
           how
           can
           such
           an
           infirm
           &
           jealous
           creature
           ,
           in
           the
           midst
           of
           things
           that
           are
           every
           minute
           subject
           to
           the
           Laws
           of
           Mutability
           ,
           be
           without
           inward
           
           trouble
           ?
           What
           can
           give
           him
           repose
           and
           tranquillity
           in
           his
           best
           condition
           ,
           but
           an
           assurance
           that
           nothing
           can
           befall
           him
           but
           according
           to
           the
           wise
           Counsel
           and
           gracious
           Will
           of
           God
           ?
           And
           in
           extream
           Afflictions
           ,
           in
           the
           last
           Agonies
           ,
           when
           no
           humane
           things
           can
           afford
           relief
           ,
           when
           our
           dearest
           Friends
           are
           not
           able
           to
           comfort
           us
           ,
           but
           are
           miserable
           in
           our
           miseries
           ,
           what
           can
           bear
           up
           our
           fainting
           hope
           but
           the
           Divine
           Power
           ,
           a
           foundation
           that
           never
           fails
           ?
           what
           can
           allay
           our
           sorrows
           ,
           but
           the
           Divine
           Goodness
           tenderly
           inclin'd
           to
           succour
           us
           ?
           
             Our
             help
             is
             in
             the
             Lord
             who
             made
             Heaven
             and
             Earth
             .
          
           The
           Creation
           is
           a
           visible
           Monument
           of
           his
           Perfections
           .
           
             The
             Lord
             is
             a
             Sun
             ,
             and
             a
             Sheild
             .
          
           He
           is
           al-sufficient
           to
           supply
           our
           wants
           ,
           and
           satisfie
           our
           desires
           .
           As
           the
           
           Sun
           gives
           Life
           and
           Joy
           to
           all
           the
           World
           ,
           and
           if
           there
           were
           millions
           of
           more
           kinds
           of
           beings
           and
           of
           individuals
           in
           it
           ,
           his
           light
           and
           heat
           are
           sufficient
           for
           them
           all
           ;
           so
           the
           Divine
           Goodness
           can
           supply
           us
           with
           all
           good
           things
           ,
           and
           ten
           thousand
           Worlds
           more
           .
           And
           his
           Power
           can
           secure
           to
           us
           his
           Favours
           ,
           and
           prevent
           troubles
           ;
           or
           ,
           which
           is
           more
           admirable
           ,
           make
           them
           beneficial
           and
           subservient
           to
           our
           felicity
           .
           He
           is
           a
           sure
           refuge
           ,
           an
           inviolable
           Sanctuary
           to
           which
           we
           may
           retire
           in
           all
           our
           streights
           .
           His
           Omnipotence
           is
           directed
           by
           unerring
           Wisdom
           ,
           and
           excited
           by
           infinite
           love
           ,
           for
           the
           good
           of
           those
           who
           faithfully
           obey
           him
           .
           An
           humble
           confidence
           in
           him
           ,
           frees
           us
           from
           anxieties
           ,
           preserves
           a
           firm
           peaceful
           temper
           in
           the
           midst
           of
           Storms
           .
           This
           gives
           a
           superiority
           
           of
           Spirit
           ,
           a
           true
           empire
           of
           mind
           over
           all
           outward
           things
           .
        
         
           
             Rex
             est
             qui
             posuit
             metus
             ,
          
           
             Occurritque
             suo
             libens
          
           
             Fato
             ,
             nec
             queritur
             mori
             .
          
        
         
           What
           was
           the
           vain
           boast
           of
           Philosophers
           that
           by
           the
           power
           of
           Reason
           they
           could
           make
           all
           accidents
           to
           contribute
           their
           happiness
           ,
           is
           the
           real
           priviledge
           we
           obtain
           by
           a
           regular
           trust
           in
           God
           ,
           who
           directs
           and
           orders
           all
           events
           that
           happen
           for
           the
           everlasting
           good
           of
           his
           Servants
           .
           In
           the
           worst
           circumstances
           ,
           we
           may
           rejoyce
           in
           Hope
           ,
           in
           a
           certain
           and
           quiet
           expectation
           of
           a
           blessed
           issue
           .
           In
           Death
           it self
           we
           are
           more
           than
           Conquerers
           .
           
             O
             Lord
             God
             of
             Hosts
             ,
             blessed
             is
             the
             Man
             that
             trusts
             in
             thee
             .
          
        
         
         
         
         
         
         
         
         
      
       
         
         
           CHAP.
           VIII
           .
           
        
         
           
             The
             Immortality
             of
             the
             Soul
             depends
             on
             the
             conservative
             influence
             of
             God.
             Natural
             and
             Moral
             Arguments
             to
             prove
             that
             God
             will
             continue
             it
             for
             ever
             .
             The
             Soul
             is
             incapable
             of
             perishing
             from
             any
             corruptible
             principles
             ,
             or
             separable
             parts
             .
             It
             s
             spiritual
             Nature
             is
             evident
             by
             the
             acts
             of
             its
             principal
             faculties
             .
             The
             understanding
             conceives
             spiritual
             Objects
             ;
             is
             not
             confin'd
             to
             singular
             and
             present
             things
             :
             Reflects
             upon
             it self
             :
             Corrects
             the
             errors
             of
             the
             sense
             :
             Does
             not
             suffer
             from
             the
             excellence
             of
             the
             Object
             .
             Is
             vigorous
             in
             its
             operations
             when
             the
             body
             is
             decay'd
             ,
             which
             proves
             it
             to
             be
             an
             immaterial
             faculty
             .
             An
             answer
             to
             objections
             ,
             against
             the
             
             Souls
             spiritual
             Nature
             .
             That
             the
             first
             notices
             of
             things
             are
             conveyed
             through
             the
             senses
             ,
             does
             not
             argue
             it
             to
             be
             a
             material
             faculty
             .
             That
             it
             depends
             on
             the
             temper
             of
             the
             Body
             in
             its
             superior
             operations
             ,
             is
             no
             prejudice
             to
             its
             spiritual
             Nature
             .
          
        
         
           HAving
           dispatch'd
           the
           consideration
           of
           the
           prime
           fundamental
           Truth
           ,
           that
           there
           is
           a
           most
           Wise
           and
           Powerful
           Creator
           of
           all
           things
           ,
           I
           shall
           next
           discourse
           of
           the
           Immortality
           of
           the
           humane
           Soul
           ,
           and
           the
           Eternal
           recompences
           in
           the
           future
           State.
           
        
         
           In
           treating
           of
           the
           Souls
           Immortality
           I
           shall
           not
           insist
           on
           nice
           and
           subtile
           Speculations
           ,
           that
           evaporate
           and
           leave
           nothing
           substantial
           for
           conviction
           or
           practice
           :
           but
           consider
           those
           proofs
           that
           may
           induce
           the
           mind
           to
           assent
           ,
           and
           
           work
           upon
           the
           will
           to
           make
           its
           choice
           of
           objects
           with
           respect
           to
           their
           endless
           consequences
           hereafter
           .
           And
           first
           ,
           it
           must
           be
           premised
           ,
           that
           Immortality
           is
           not
           an
           inseparable
           perfection
           of
           its
           nature
           ;
           for
           't
           is
           capable
           of
           annihilation
           .
           What
           ever
           had
           a
           beginning
           may
           have
           an
           end
           .
           
             God
             only
             hath
             immortality
          
           in
           an
           absolute
           sense
           ,
           and
           communicates
           it
           according
           to
           his
           pleasure
           .
           The
           perpetual
           existence
           of
           Souls
           is
           a
           priviledge
           that
           depends
           on
           his
           sustaining
           vertue
           ,
           without
           which
           they
           would
           relapse
           into
           a
           state
           of
           not
           Being
           .
           His
           Will
           is
           the
           measure
           of
           their
           duration
           .
           I
           shall
           therefore
           consider
           such
           things
           as
           strongly
           argue
           that
           God
           will
           not
           withdraw
           his
           conservative
           influence
           that
           is
           necessary
           to
           their
           Immortality
           .
           The
           Arguments
           are
           of
           two
           sorts
           ,
           Natural
           
           and
           Moral
           .
           The
           first
           prove
           that
           God
           has
           made
           the
           Soul
           incapable
           of
           Death
           by
           any
           Internal
           Causes
           of
           perishing
           from
           its
           Nature
           ,
           and
           in
           that
           declares
           not
           obscurely
           that
           he
           will
           ever
           preserve
           it
           .
           The
           second
           sort
           are
           drawn
           from
           the
           Divine
           Attributes
           ,
           the
           visible
           Oeconomy
           of
           Providence
           in
           the
           government
           of
           the
           World
           ,
           that
           are
           infallible
           ,
           and
           will
           produce
           a
           sufficient
           conviction
           in
           minds
           equally
           inclin'd
           .
        
         
           1.
           
           The
           Soul
           is
           incapable
           of
           Death
           by
           any
           Internal
           Causes
           of
           perishing
           in
           its
           Nature
           .
           The
           dissolution
           of
           things
           proceeds
           from
           the
           corruptible
           principles
           of
           which
           they
           are
           compounded
           ,
           and
           the
           separable
           parts
           of
           which
           they
           consist
           ,
           and
           into
           which
           they
           are
           resolved
           .
           Therefore
           all
           mixt
           and
           material
           Beings
           are
           subject
           to
           dissolution
           .
           
           But
           the
           humane
           Soul
           is
           a
           spiritual
           substance
           ,
           ‖
           simple
           ,
           without
           any
           disagreeing
           qualities
           ,
           as
           heat
           and
           cold
           ,
           moisture
           and
           driness
           ,
           the
           seeds
           of
           corruption
           .
           The
           essences
           of
           things
           are
           best
           discover'd
           by
           their
           peculiar
           operations
           ,
           that
           argue
           a
           real
           distinction
           between
           them
           ,
           and
           from
           whence
           arise
           the
           different
           notions
           whereby
           they
           are
           conceived
           .
           The
           soul
           of
           a
           Brute
           ,
           performs
           the
           same
           vital
           acts
           ,
           as
           the
           soul
           of
           a
           Plant
           ,
           yet
           't
           is
           visibly
           of
           a
           more
           elevated
           nature
           ,
           because
           it
           performs
           the
           functions
           of
           the
           sensitive
           life
           that
           are
           proper
           to
           it
           .
           The
           rational
           Soul
           performs
           the
           same
           sensitive
           acts
           as
           the
           soul
           of
           Brutes
           ,
           but
           that
           it
           is
           of
           a
           higher
           order
           of
           substances
           ,
           appears
           by
           its
           peculiar
           objects
           and
           immediate
           operations
           upon
           them
           .
        
         
           The
           two
           principal
           faculties
           of
           
           the
           humane
           Soul
           are
           the
           Understanding
           and
           the
           Will
           ,
           and
           the
           Actions
           flowing
           from
           them
           exceed
           the
           power
           of
           the
           most
           refined
           matter
           however
           modified
           ,
           and
           transcend
           any
           Principle
           that
           is
           only
           endowed
           with
           the
           powers
           of
           sense
           and
           imagination
           confin'd
           to
           matter
           .
        
         
           To
           proceed
           orderly
           ,
           I
           will
           first
           consider
           the
           Mind
           with
           respect
           to
           the
           quality
           of
           its
           objects
           ,
           and
           manner
           how
           it
           is
           conversant
           about
           them
           .
        
         
           1.
           
           The
           conception
           of
           things
           purely
           spiritual
           ,
           God
           ,
           Angels
           ,
           separate
           Souls
           ,
           the
           Analogies
           ,
           the
           differences
           ,
           and
           various
           respects
           of
           things
           ,
           argue
           it
           to
           be
           of
           a
           spiritual
           nature
           .
           For
           't
           is
           and
           evident
           principle
           ,
           there
           must
           be
           an
           Analogy
           between
           the
           Faculty
           and
           the
           Object
           .
           A
           material
           Glass
           cannot
           
           represent
           a
           Spirit
           ;
           it
           has
           no
           receptivity
           to
           take
           into
           it
           an
           object
           without
           figure
           ,
           colour
           ,
           and
           diversity
           of
           parts
           ,
           the
           affections
           of
           matter
           .
           A
           spiritual
           object
           can
           only
           be
           apprehended
           by
           a
           spiritual
           operation
           ,
           and
           that
           can
           only
           be
           produced
           by
           a
           spiritual
           Power
           .
           The
           being
           of
           things
           is
           the
           root
           of
           their
           working
           .
           Now
           rarifie
           matter
           to
           the
           highest
           fineness
           ,
           reduce
           it
           to
           imperceptible
           Atoms
           ,
           't
           is
           as
           truly
           Matter
           as
           a
           gross
           Body
           .
           For
           lightness
           and
           tenuity
           are
           as
           proper
           Attributes
           of
           matter
           ,
           as
           weight
           and
           density
           ,
           though
           less
           sensible
           .
        
         
           If
           a
           Beast
           could
           apprehend
           what
           discourse
           is
           ,
           it
           were
           rational
           .
           The
           Soul
           therefore
           that
           understands
           the
           Spirituality
           of
           things
           is
           Spiritual
           ;
           otherwise
           it
           should
           act
           
             extra
             sphaeram
          
           .
           The
           intellectual
           eye
           alone
           
             sees
             him
             that
             is
             Invisible
          
           ,
           understands
           
           the
           reasons
           of
           Truth
           and
           Justice
           ,
           looks
           beyond
           the
           bright
           Hills
           of
           Time
           into
           the
           Spiritual
           Eternal
           World
           ,
           so
           that
           't
           is
           evident
           there
           is
           an
           affinity
           and
           likeness
           in
           Nature
           between
           them
           .
        
         
           2.
           
           Material
           faculties
           are
           confin'd
           to
           the
           narrow
           compass
           of
           singular
           and
           present
           things
           ;
           but
           the
           Mind
           abstracts
           from
           all
           individuals
           ,
           their
           pure
           Nature
           ,
           and
           forms
           their
           Universal
           Species
           .
           The
           Eye
           can
           only
           see
           a
           colour'd
           object
           before
           it
           ,
           the
           Mind
           contemplates
           the
           nature
           of
           Colours
           .
           It
           ascends
           above
           all
           the
           distinctions
           of
           Time
           ,
           recollects
           what
           is
           past
           ,
           foresees
           what
           is
           to
           come
           ,
           ‖
           no
           interval
           of
           space
           or
           time
           can
           hinder
           its
           sight
           .
           Besides
           ,
           the
           *
           swift
           
           flight
           of
           the
           thoughts
           over
           Sea
           and
           Land
           ,
           the
           soaring
           of
           the
           Mind
           in
           a
           moment
           above
           the
           Stars
           ,
           as
           if
           its
           essence
           were
           all
           vigour
           and
           activity
           ,
           prove
           that
           't
           is
           not
           a
           material
           Power
           .
        
         
           3.
           
           Sense
           only
           acts
           in
           a
           direct
           way
           ,
           without
           reflecting
           upon
           its
           self
           or
           its
           own
           operations
           .
           'T
           is
           true
           there
           is
           an
           experimental
           perception
           included
           in
           vital
           and
           sensible
           acts
           ;
           but
           't
           is
           far
           below
           proper
           reflection
           .
           The
           Eye
           doth
           not
           see
           the
           action
           by
           which
           it
           sees
           ,
           nor
           the
           imagination
           reflect
           on
           it self
           :
           for
           that
           being
           conversant
           only
           about
           representations
           transmitted
           through
           the
           senses
           ,
           cannot
           frame
           an
           Image
           of
           it self
           and
           gaze
           upon
           it
           ,
           there
           being
           no
           such
           resemblance
           conveyed
           by
           the
           mediation
           of
           the
           outward
           organs
           .
           But
           the
           rational
           Soul
           not
           only
           contemplates
           
           an
           object
           ,
           but
           reflects
           on
           its
           own
           contemplation
           ,
           and
           retir'd
           from
           all
           commerce
           with
           External
           things
           ,
           views
           it self
           ,
           its
           qualities
           and
           state
           ,
           and
           by
           this
           gives
           testimony
           of
           its
           Spiritual
           and
           immortal
           Nature
           .
        
         
           4.
           
           The
           Mind
           rectifies
           the
           false
           reports
           of
           the
           Senses
           ,
           and
           forms
           the
           Judgment
           of
           things
           not
           according
           to
           their
           impressions
           ,
           but
           by
           such
           rational
           evidence
           of
           which
           they
           are
           not
           capable
           .
           When
           the
           Object
           is
           too
           distant
           ,
           or
           the
           Medium
           unfit
           ,
           or
           the
           Organs
           distemper'd
           ,
           the
           Senses
           are
           deceived
           .
           The
           Stars
           of
           the
           brightest
           magnitude
           seem
           to
           be
           trembling
           sparks
           of
           light
           :
           but
           the
           Understanding
           considers
           that
           the
           representations
           of
           things
           are
           imperfect
           and
           less
           distinct
           proportionably
           to
           their
           distance
           ,
           and
           conceives
           
           of
           their
           magnitude
           accordingly
           .
           A
           straight
           Oar
           appears
           crooked
           in
           the
           Water
           ,
           but
           Reason
           observes
           the
           error
           in
           the
           refractions
           ,
           when
           the
           Image
           passes
           through
           a
           double
           medium
           of
           unequal
           clearness
           .
           Sweet
           things
           taste
           bitter
           to
           one
           in
           a
           Feaver
           ,
           but
           the
           mind
           knows
           that
           the
           bitterness
           is
           not
           in
           the
           things
           but
           in
           the
           viciated
           Palat.
           Moreover
           ,
           how
           many
           things
           are
           collected
           by
           Reason
           that
           transcend
           the
           power
           of
           fancy
           to
           conceive
           ,
           nay
           are
           repugnant
           to
           its
           conception
           ?
           What
           corporeal
           Image
           can
           represent
           the
           immensity
           of
           the
           Heavens
           ,
           as
           the
           Mind
           by
           convincing
           arguments
           apprehends
           it
           ?
           The
           Antipodes
           walk
           erect
           upon
           the
           Earth
           ,
           yet
           the
           Fancy
           cannot
           conceive
           them
           but
           with
           their
           Heads
           downward
           .
           Now
           if
           the
           Mind
           were
           of
           the
           same
           nature
           
           with
           the
           corporeal
           Faculties
           ,
           their
           judgment
           would
           be
           uniform
           .
        
         
           5.
           
           The
           Senses
           suffer
           to
           a
           great
           degree
           by
           the
           excessive
           vehemence
           of
           their
           Objects
           .
           Too
           bright
           a
           light
           blinds
           the
           Eye
           .
           Too
           strong
           a
           sound
           deafs
           the
           Ear.
           But
           the
           Soul
           receives
           vigor
           and
           perfection
           from
           the
           excellence
           and
           sublimity
           of
           its
           object
           ;
           and
           when
           most
           intent
           in
           contemplation
           ,
           and
           concenter'd
           in
           its
           self
           ,
           becomes
           as
           it
           were
           all
           Mind
           ,
           so
           that
           the
           operations
           of
           it
           as
           sensitive
           are
           suspended
           ,
           feels
           the
           purest
           delights
           far
           above
           the
           perception
           of
           the
           lower
           faculties
           .
           Now
           from
           whence
           is
           the
           distemper
           of
           the
           Senses
           in
           their
           exercise
           ,
           but
           from
           matter
           ,
           as
           well
           that
           of
           the
           Object
           as
           the
           Organ
           ?
           And
           from
           whence
           the
           not
           suffering
           of
           the
           Mind
           ,
           but
           from
           the
           impressing
           
           the
           forms
           of
           Objects
           ,
           separated
           from
           all
           matter
           ,
           and
           consequently
           in
           an
           immaterial
           faculty
           ?
           for
           there
           is
           of
           necessity
           a
           convenience
           and
           proportion
           ,
           as
           between
           a
           Being
           and
           the
           manner
           of
           its
           operations
           ,
           so
           between
           that
           ,
           and
           the
           subject
           wherein
           it
           works
           .
           This
           strongly
           argues
           the
           Soul
           to
           be
           immaterial
           ,
           in
           that
           't
           is
           impassible
           from
           matter
           ,
           even
           when
           it
           is
           most
           conversant
           in
           it
           .
           For
           it
           refines
           it
           from
           corporeal
           accidents
           ,
           to
           a
           kind
           of
           spirituality
           proportioned
           to
           its
           nature
           .
           And
           from
           hence
           proceeds
           the
           unbounded
           capacity
           of
           the
           Soul
           in
           its
           conceptions
           ,
           partly
           because
           the
           forms
           of
           things
           inconsistent
           in
           their
           natures
           ,
           are
           so
           purified
           by
           the
           Mind
           ,
           as
           they
           have
           an
           objective
           existence
           without
           enmity
           or
           contrariety
           ;
           partly
           because
           in
           the
           workings
           of
           the
           Mind
           ,
           one
           
           act
           does
           not
           require
           a
           different
           manner
           from
           another
           ,
           but
           the
           same
           reaches
           to
           all
           that
           is
           intelligible
           in
           the
           same
           order
           .
        
         
           6.
           
           The
           Senses
           are
           subject
           to
           languishing
           and
           decay
           ,
           and
           begin
           to
           die
           before
           Death
           .
           But
           the
           Soul
           many
           times
           in
           the
           weakness
           of
           Age
           is
           most
           lively
           and
           vigorously
           productive
           .
           The
           intellectual
           Off-spring
           carries
           no
           marks
           of
           the
           decays
           of
           the
           Body
           .
           In
           the
           approaches
           of
           Death
           ,
           when
           the
           corporeal
           faculties
           are
           relaxt
           and
           very
           faintly
           perform
           their
           functions
           ,
           the
           workings
           of
           the
           Soul
           are
           often
           rais'd
           above
           the
           usual
           pitch
           of
           its
           activity
           .
           And
           this
           is
           a
           pregnant
           probability
           that
           't
           is
           of
           a
           spiritual
           Nature
           ,
           and
           that
           when
           the
           Body
           ,
           which
           is
           here
           its
           Prison
           rather
           than
           Mansion
           ,
           falls
           to
           the
           Earth
           ,
           't
           is
           not
           opprest
           by
           its
           ruines
           ,
           but
           
           set
           free
           and
           injoys
           the
           truest
           liberty
           .
           
           This
           made
           Heraclitus
           say
           that
           the
           Soul
           goes
           out
           of
           the
           Body
           as
           Lightning
           from
           a
           Cloud
           ,
           because
           it
           's
           never
           more
           clear
           in
           its
           conceptions
           than
           when
           freed
           from
           matter
           .
           And
           what
           Lucretius
           excellently
           expresses
           in
           his
           Verses
           ,
           is
           true
           in
           another
           sense
           than
           he
           intended
           ;
           
             
               Cedit
               item
               retro
               de
               Terra
               ,
               quod
               fuit
               ante
               ,
            
             
               In
               Terram
               ;
               sed
               quod
               missum
               est
               ex
               Aetheris
               oris
               ,
            
             
               Id
               rursus
               Coeli
               fulgentia
               Templa
               receptant
               .
            
          
           
             
               What
               sprung
               from
               Earth
               falls
               to
               its
               native
               place
               :
            
             
               What
               Heav'n
               inspir'd
               releast
               from
               the
               weak
               tye
            
             
               Of
               flesh
               ,
               ascends
               above
               the
               shining
               Sky
               .
            
          
        
         
         
           Before
           I
           proceed
           ,
           I
           will
           briefly
           consider
           the
           Objections
           of
           some
           who
           secretly
           favour
           the
           part
           of
           impiety
           .
        
         
           1.
           
           'T
           is
           objected
           ,
           That
           the
           Soul
           in
           its
           intellectual
           operations
           depends
           on
           the
           Phantasms
           ,
           and
           those
           are
           drawn
           from
           the
           representations
           of
           things
           conveyed
           through
           the
           senses
           .
        
         
           But
           it
           will
           appear
           this
           does
           not
           enervate
           the
           force
           of
           the
           Arguments
           for
           its
           spiritual
           nature
           .
           For
           this
           dependence
           is
           only
           objective
           ,
           not
           instrumental
           of
           the
           Souls
           perception
           .
           The
           first
           images
           of
           things
           are
           introduc'd
           by
           the
           mediation
           of
           the
           senses
           ,
           and
           by
           their
           presence
           (
           for
           nothing
           else
           is
           requisit
           )
           the
           mind
           is
           excited
           ,
           and
           draws
           a
           Picture
           resembling
           ,
           or
           if
           it
           please
           not
           resembling
           them
           ,
           and
           so
           operates
           alone
           ,
           and
           compleats
           its
           own
           
           work
           .
           Of
           this
           we
           have
           a
           clear
           experiment
           in
           the
           conceptions
           which
           the
           mind
           forms
           of
           things
           so
           different
           from
           the
           first
           notices
           of
           them
           by
           the
           Senses
           .
        
         
           The
           first
           apprehensions
           of
           the
           Deity
           are
           from
           the
           visible
           effects
           of
           his
           Power
           ,
           but
           the
           Idea
           in
           which
           the
           understanding
           contemplates
           him
           ,
           is
           fram'd
           by
           removing
           all
           imperfections
           that
           are
           in
           the
           Creatures
           ,
           and
           consequently
           that
           he
           is
           not
           corporeal
           .
           For
           whatsoever
           is
           so
           ,
           is
           liable
           to
           corruption
           ,
           that
           is
           absolutely
           repugnant
           to
           the
           perfection
           of
           his
           nature
           .
           Now
           the
           common
           Sense
           and
           Fancy
           ,
           only
           powerful
           to
           work
           in
           Matter
           ;
           cannot
           truely
           express
           an
           immaterial
           Being
           .
           Indeed
           as
           Painters
           by
           their
           Colours
           represent
           invisible
           things
           ,
           as
           Darkness
           ,
           the
           Winds
           ,
           the
           Internal
           affections
           of
           
           the
           heart
           ,
           so
           that
           by
           the
           representations
           ,
           the
           thoughts
           are
           awakn'd
           of
           such
           objects
           ;
           so
           the
           fancy
           may
           with
           the
           like
           Art
           shadow
           forth
           Spiritual
           Beings
           by
           the
           most
           resembling
           forms
           taken
           from
           sensible
           things
           .
           Thus
           it
           imagins
           the
           Angels
           under
           the
           likeness
           of
           young
           Men
           with
           Wings
           ,
           to
           express
           their
           vigor
           and
           velocity
           .
           But
           the
           Mind
           by
           its
           internal
           light
           conceives
           them
           in
           another
           manner
           ,
           by
           a
           Spiritual
           form
           ,
           that
           exceeds
           the
           utmost
           efficacy
           of
           the
           corporeal
           Organs
           ,
           so
           that
           't
           is
           evident
           the
           Soul
           as
           intellectual
           in
           its
           singular
           and
           most
           proper
           operations
           ,
           is
           not
           assisted
           by
           the
           ministry
           of
           the
           Senses
           .
        
         
           2.
           
           'T
           is
           objected
           that
           the
           Soul
           in
           its
           superiour
           operations
           depends
           on
           the
           convenient
           temper
           of
           the
           Body
           .
           The
           thoughts
           are
           
           clear
           and
           orderly
           when
           the
           Brain
           is
           compos'd
           .
           On
           the
           contrary
           when
           the
           predominancy
           of
           any
           humour
           distempers
           it
           ,
           the
           Mind
           feels
           its
           infirmities
           .
           And
           from
           hence
           it
           seems
           to
           be
           of
           a
           corporeal
           nature
           ,
           depending
           on
           the
           Body
           in
           its
           being
           ,
           as
           in
           its
           working
           .
        
         
           But
           this
           ,
           if
           duly
           consider'd
           ,
           will
           raise
           no
           just
           prejudice
           against
           its
           Spiritual
           Immortal
           Nature
           .
           For
           ,
        
         
           1.
           
           The
           sympathy
           of
           things
           is
           no
           convincing
           Argument
           that
           they
           are
           of
           the
           same
           Nature
           .
           There
           may
           be
           so
           strict
           a
           union
           of
           Beings
           of
           different
           natures
           ,
           that
           they
           must
           necessarily
           be
           subject
           to
           impressions
           from
           one
           another
           .
           Can
           any
           Reasons
           demonstrate
           that
           a
           Spiritual
           substance
           endowed
           with
           the
           powers
           of
           understanding
           and
           
           will
           ,
           cannot
           be
           united
           in
           a
           vital
           composition
           to
           a
           Body
           ,
           as
           the
           Vegetative
           Soul
           is
           in
           Plants
           ,
           and
           the
           Sensitive
           in
           Beasts
           ?
           There
           is
           no
           implicite
           repugnance
           in
           this
           that
           proves
           it
           impossible
           .
           Now
           if
           such
           a
           complex
           Being
           were
           in
           Nature
           ,
           how
           would
           that
           spiritual
           Soul
           act
           in
           that
           Body
           ,
           that
           in
           its
           first
           union
           with
           it
           (
           excepting
           some
           universal
           Principles
           )
           is
           a
           
             rasa
             tabula
          
           ,
           as
           a
           white
           Paper
           ,
           without
           the
           notices
           of
           things
           written
           in
           it
           ?
           Certainly
           in
           no
           other
           imaginable
           manner
           than
           as
           Man's
           Soul
           does
           now
           .
        
         
           Indeed
           if
           Man
           as
           compounded
           of
           Soul
           and
           Body
           ,
           were
           a
           sensitive
           Animal
           ,
           and
           only
           rational
           as
           partaking
           of
           the
           Universal
           Intellect
           ,
           bent
           to
           individuals
           for
           a
           time
           ,
           and
           retiring
           at
           Death
           to
           its
           first
           Being
           ,
           as
           Averroes
           fancied
           ▪
           there
           would
           be
           no
           cause
           of
           such
           a
           Sympathy
           :
           
           but
           the
           Soul
           as
           intellectual
           ,
           is
           an
           informing
           ,
           not
           assisting
           form
           .
           And
           it
           is
           an
           evident
           proof
           of
           the
           Wisdom
           and
           Goodness
           of
           the
           Creator
           ,
           by
           this
           strict
           and
           sensible
           union
           ,
           to
           make
           the
           Soul
           vigilant
           and
           active
           to
           provide
           for
           the
           convenience
           and
           comfort
           of
           the
           Body
           in
           the
           present
           state
           ,
           and
           that
           notwithstanding
           such
           a
           discord
           in
           Nature
           ,
           there
           should
           be
           such
           a
           concord
           in
           inclinations
           .
        
         
           2.
           
           Though
           the
           mental
           operations
           of
           the
           Soul
           are
           hindred
           by
           the
           ill
           habit
           of
           the
           Body
           ,
           yet
           the
           mind
           suffers
           no
           hurt
           ,
           but
           still
           retains
           its
           intellectual
           power
           without
           impairing
           .
           A
           skilful
           Musitian
           does
           not
           lose
           his
           Art
           that
           plays
           on
           an
           harp
           when
           the
           strings
           are
           false
           ,
           though
           the
           Musick
           is
           not
           so
           harmonious
           as
           when
           't
           is
           justly
           tuned
           .
           The
           visive
           faculty
           is
           not
           
           weakned
           ,
           when
           the
           Air
           by
           a
           collection
           of
           gross
           vapours
           is
           so
           thick
           ,
           that
           the
           eye
           cannot
           distinctly
           perceive
           distant
           objects
           .
           When
           by
           the
           heats
           of
           Wine
           or
           a
           Disease
           the
           Spirits
           are
           inflam'd
           ,
           and
           made
           fierce
           and
           unruly
           ,
           and
           the
           Images
           in
           the
           Fancy
           are
           put
           into
           confusion
           ,
           the
           mind
           cannot
           regularly
           govern
           and
           use
           them
           :
           When
           the
           fumes
           are
           evaporated
           ,
           the
           Brain
           is
           restor'd
           to
           its
           temper
           and
           fitness
           for
           intellectual
           operations
           ,
           but
           the
           mind
           is
           not
           cur'd
           ,
           that
           was
           not
           hurt
           by
           those
           Distempers
           .
        
         
           Briefly
           ,
           the
           Deniers
           of
           the
           Souls
           Immortality
           ,
           resemble
           in
           their
           arguings
           some
           who
           oppos'd
           the
           Divinity
           of
           our
           Saviour
           .
           For
           as
           Apollinaris
           and
           Eunomius
           from
           Christ's
           sleeping
           so
           profoundly
           in
           a
           storm
           ,
           
           instead
           of
           concluding
           that
           he
           was
           a
           real
           Man
           ,
           falsly
           inferr'd
           
           that
           he
           was
           not
           God
           :
           Because
           sleep
           is
           not
           the
           satisfaction
           of
           a
           Divine
           appetite
           ,
           the
           Deity
           is
           incapable
           of
           it
           .
           But
           they
           consider'd
           not
           his
           more
           than
           humane
           Power
           in
           rebuking
           the
           Winds
           and
           the
           Sea
           with
           that
           Empire
           ,
           that
           was
           felt
           and
           obeyed
           by
           those
           insensible
           creatures
           :
           so
           those
           whose
           interest
           inclines
           them
           to
           believe
           that
           Man
           is
           entirely
           mortal
           ,
           alledg
           that
           he
           acts
           as
           a
           sensitive
           Creature
           ,
           for
           he
           is
           so
           ,
           but
           consider
           not
           that
           he
           has
           also
           more
           noble
           faculties
           ,
           to
           understand
           objects
           purely
           spiritual
           ,
           and
           God
           himself
           the
           most
           perfect
           in
           that
           order
           ,
           which
           no
           material
           principle
           ,
           though
           of
           the
           most
           subtile
           and
           finest
           contexture
           ,
           can
           reach
           unto
           .
           Besides
           ,
           the
           more
           't
           is
           disengaged
           from
           Matter
           ,
           and
           retir'd
           from
           the
           senses
           ,
           the
           more
           capable
           
           it
           is
           to
           perform
           its
           most
           exalted
           operations
           ,
           and
           consequently
           by
           an
           absolute
           separation
           't
           is
           so
           far
           from
           perishing
           ,
           that
           it
           ascends
           to
           its
           ‖
           perfection
           .
           For
           the
           manner
           how
           it
           acts
           in
           the
           separate
           state
           't
           is
           to
           no
           purpose
           to
           search
           ,
           being
           most
           secret
           ,
           and
           't
           will
           be
           to
           no
           purpose
           to
           find
           ,
           as
           being
           of
           no
           influence
           to
           excite
           us
           to
           the
           constant
           and
           diligent
           performance
           of
           our
           duty
           .
           'T
           is
           therefore
           a
           fruitless
           curiosity
           to
           inquire
           after
           it
           .
           But
           to
           imagine
           that
           because
           the
           Soul
           in
           the
           present
           state
           cannot
           understand
           clearly
           without
           the
           convenient
           disposition
           of
           the
           Body
           ,
           therefore
           it
           cannot
           act
           at
           all
           without
           it
           ,
           is
           as
           absur'd
           as
           to
           fancy
           because
           a
           man
           confin'd
           to
           a
           Chamber
           cannot
           see
           the
           objects
           without
           but
           through
           the
           Windows
           ,
           therefore
           he
           cannot
           see
           at
           all
           ,
           but
           
           through
           such
           a
           Medium
           ,
           and
           that
           when
           he
           is
           out
           of
           the
           Chamber
           ,
           he
           has
           totally
           lost
           his
           sight
           .
        
      
       
         
           CHAP.
           IX
           .
           
        
         
           
             The
             acts
             of
             the
             Will
             consider'd
             .
             It
             s
             choice
             of
             things
             distastful
             to
             Sense
             ,
             and
             sometimes
             destructive
             to
             the
             Body
             ,
             argue
             it
             to
             be
             a
             spiritual
             principle
             .
             The
             difference
             between
             Man
             and
             Brutes
             amplified
             .
             The
             Spiritual
             operations
             of
             the
             Soul
             may
             be
             perform'd
             by
             it self
             in
             a
             separate
             state
             .
             This
             is
             a
             strong
             proof
             God
             will
             continue
             it
             .
             The
             Platonick
             argumeut
             that
             man
             unites
             the
             two
             orders
             of
             Natures
             intelligent
             and
             sensible
             ,
             Immortal
             and
             perishing
             .
          
        
         
           2.
           
           THe
           acts
           of
           the
           Will
           that
           imperial
           faculty
           ,
           prove
           it
           to
           be
           of
           a
           higher
           order
           of
           substance
           
           than
           the
           sensitive
           Soul.
           The
           Brutes
           are
           acted
           by
           pure
           necessity
           ;
           their
           powers
           are
           moved
           and
           determined
           by
           the
           external
           application
           of
           objects
           .
           'T
           is
           visible
           that
           all
           kinds
           of
           sensitive
           Creatures
           in
           all
           times
           ,
           are
           carried
           in
           the
           same
           manner
           by
           the
           potent
           sway
           of
           Nature
           towards
           things
           sutable
           to
           their
           corporeal
           faculties
           .
           But
           the
           rational
           Will
           is
           a
           principle
           of
           free
           election
           ,
           that
           controuls
           the
           lower
           appetite
           ,
           by
           restraining
           from
           the
           most
           pleasant
           and
           powerful
           allurements
           ,
           and
           choosing
           sometimes
           the
           most
           distastful
           things
           to
           sense
           .
           Now
           from
           whence
           arises
           this
           contention
           ?
           If
           the
           rational
           Will
           be
           not
           of
           a
           higher
           nature
           than
           the
           sensual
           appetite
           ,
           why
           does
           it
           not
           consent
           with
           its
           inclinations
           ?
           How
           comes
           the
           Soul
           to
           mortifie
           the
           most
           vehement
           
           desires
           of
           the
           body
           ,
           a
           part
           so
           near
           in
           Nature
           ,
           so
           dear
           by
           Affection
           ,
           and
           so
           apt
           to
           resent
           an
           injury
           ?
           And
           since
           't
           is
           most
           evident
           that
           sensitive
           Creatures
           always
           with
           the
           utmost
           of
           their
           force
           defend
           their
           Beings
           ,
           from
           whence
           is
           it
           that
           the
           rational
           Soul
           in
           some
           cases
           against
           the
           strongest
           recoile
           and
           reluctance
           of
           Nature
           ,
           exposes
           the
           body
           to
           Death
           ?
           If
           it
           depended
           on
           the
           body
           for
           subsistence
           it
           would
           use
           all
           means
           to
           preserve
           it
           .
           Upon
           the
           sight
           of
           contrary
           motions
           in
           an
           engine
           we
           conclude
           they
           are
           caused
           by
           diverse
           springs
           ,
           and
           can
           such
           opposite
           desires
           in
           Man
           proceed
           from
           the
           same
           principle
           ?
        
         
           If
           the
           rational
           Soul
           be
           not
           of
           a
           sublimer
           order
           than
           the
           sensitive
           ,
           it
           follows
           that
           Men
           are
           Beasts
           ,
           and
           Beasts
           are
           Men.
           Now
           't
           is
           as
           
           impossible
           to
           be
           what
           they
           are
           not
           ,
           as
           not
           to
           be
           what
           they
           are
           .
           But
           do
           the
           Beasts
           reverence
           a
           Divine
           Power
           ,
           and
           at
           stated
           times
           perform
           acts
           of
           solemn
           Worship
           ?
           Is
           Conscience
           the
           immediate
           rule
           of
           their
           Actions
           ?
           will
           Lectures
           of
           temperance
           ,
           chastity
           ,
           justice
           arrest
           them
           in
           the
           eager
           pursute
           of
           sensual
           satisfactions
           ?
           Do
           they
           feel
           remorse
           in
           doing
           ill
           ,
           and
           pleasure
           in
           doing
           well
           ?
           Do
           they
           exercise
           the
           Mind
           in
           the
           search
           of
           Truth
           ?
           have
           they
           desires
           of
           a
           sublime
           intellectual
           good
           that
           the
           low
           sensual
           part
           cannot
           partake
           of
           ?
           have
           they
           a
           capacity
           of
           such
           an
           immense
           Blessedness
           ,
           that
           no
           finite
           Object
           in
           its
           qualities
           and
           duration
           can
           satisfy
           ?
           
             Ask
             the
             Beasts
             ,
             and
             they
             will
             tell
             you
             .
          
           Their
           actions
           declare
           the
           contrary
           .
           But
           the
           humane
           Soul
           has
           awful
           apprehensions
           
           of
           the
           Deity
           ,
           distinguishes
           of
           things
           by
           their
           agreement
           or
           disconformity
           to
           his
           Laws
           :
           It
           s
           best
           and
           quickest
           Pleasures
           ,
           and
           most
           piercing
           wounding
           Troubles
           are
           from
           Moral
           Causes
           .
           What
           colour
           ,
           what
           taste
           has
           Vertue
           ?
           yet
           the
           purified
           Soul
           is
           inflam'd
           by
           the
           views
           of
           its
           most
           amiable
           thô
           not
           sensible
           beauty
           ,
           and
           delighted
           in
           its
           sweetness
           .
           How
           often
           is
           it
           so
           ravish'd
           in
           contemplation
           of
           God
           ,
           the
           great
           Object
           of
           the
           rational
           Powers
           ,
           as
           to
           lose
           the
           desire
           and
           memory
           of
           all
           carnal
           things
           ?
           What
           stronger
           Argument
           and
           clearer
           Proof
           can
           there
           be
           of
           its
           affinity
           with
           ‖
           God
           ,
           than
           that
           Divine
           things
           are
           most
           sutable
           to
           it
           ?
           for
           if
           the
           rational
           Soul
           were
           of
           the
           same
           order
           with
           the
           sensitive
           ,
           as
           it
           could
           not
           possibly
           conceive
           any
           being
           more
           excellent
           
           than
           what
           is
           corporeal
           ,
           so
           it
           could
           only
           relish
           gross
           things
           wherein
           Sense
           is
           conversant
           .
        
         
           The
           Sum
           of
           what
           has
           been
           discourst
           of
           ,
           is
           this
           ,
           that
           by
           considering
           the
           different
           operations
           of
           Man
           and
           of
           Brutes
           ,
           we
           may
           clearly
           discern
           the
           different
           powers
           of
           acting
           ,
           wherewith
           the
           rational
           Soul
           is
           endowed
           in
           the
           one
           ,
           and
           the
           sensitive
           in
           the
           other
           .
           The
           Soul
           in
           Beasts
           performs
           no
           operations
           independent
           on
           the
           Body
           that
           serves
           it
           either
           as
           an
           instrument
           ,
           or
           matter
           of
           their
           production
           :
           such
           are
           the
           use
           of
           the
           Senses
           ,
           Nutrition
           ,
           Generation
           ,
           all
           the
           internal
           work
           ,
           and
           the
           preparing
           the
           Phantasms
           ,
           without
           which
           they
           would
           be
           far
           less
           serviceable
           to
           Man.
           'T
           is
           not
           strange
           therefore
           that
           it
           perishes
           with
           the
           Body
           ,
           there
           being
           no
           reason
           for
           its
           
           duration
           in
           a
           separate
           state
           ,
           since
           't
           is
           fit
           only
           to
           act
           by
           the
           ministry
           of
           the
           Body
           .
           But
           the
           Soul
           of
           Man
           ,
           besides
           the
           operations
           that
           proceed
           from
           it
           as
           the
           form
           of
           the
           body
           it
           animates
           ,
           such
           are
           all
           common
           to
           man
           with
           Plants
           and
           Animals
           ,
           understands
           ,
           discourses
           ,
           reflects
           on
           it self
           ,
           that
           are
           acts
           proper
           to
           its
           nature
           ,
           and
           included
           in
           its
           true
           conception
           ,
           whereby
           't
           is
           distinguished
           from
           that
           of
           Brutes
           .
           Indeed
           the
           exercise
           of
           sensitive
           operations
           depends
           so
           absolutely
           on
           its
           union
           with
           the
           body
           ,
           that
           they
           cannot
           be
           perform'd
           ,
           nor
           conceived
           as
           possible
           without
           its
           presence
           ,
           and
           the
           use
           of
           corporeal
           organs
           .
           But
           the
           more
           excellent
           operations
           that
           proceed
           from
           the
           higher
           faculties
           ,
           wherewith
           't
           is
           indowed
           not
           as
           the
           form
           of
           a
           material
           Being
           ,
           but
           as
           
           a
           spiritual
           substance
           ,
           such
           as
           subsist
           for
           ever
           without
           any
           communion
           with
           Bodies
           ,
           so
           entirely
           belong
           to
           it
           by
           the
           condition
           of
           Nature
           ,
           that
           for
           their
           production
           't
           is
           sufficient
           of
           it self
           .
           The
           Understanding
           and
           Will
           are
           Angelical
           Powers
           ,
           and
           to
           know
           and
           will
           ,
           and
           to
           be
           variously
           moved
           with
           pleasure
           or
           greif
           according
           to
           the
           qualities
           of
           objects
           sutable
           or
           disagreeing
           ,
           are
           proper
           to
           those
           Natures
           that
           have
           no
           alliance
           with
           Bodies
           .
           It
           follows
           therefore
           the
           Soul
           ,
           in
           its
           separate
           state
           ,
           may
           contemplate
           ,
           and
           delightfully
           injoy
           intellectual
           objects
           ,
           or
           torment
           it self
           with
           reflection
           on
           things
           contrary
           to
           its
           will
           :
           Nay
           ,
           it
           understands
           more
           clearly
           ,
           and
           is
           affected
           more
           strongly
           than
           before
           .
           For
           these
           operations
           during
           its
           conjunction
           are
           not
           common
           
           to
           the
           Body
           ,
           but
           produc'd
           by
           it
           in
           the
           quality
           of
           a
           mind
           ,
           and
           are
           then
           most
           vigorous
           and
           expedite
           ,
           most
           noble
           and
           worthy
           of
           it
           ,
           when
           the
           Soul
           withdraws
           from
           all
           sensible
           things
           into
           it self
           ,
           and
           is
           most
           rais'd
           above
           the
           manner
           of
           working
           that
           is
           proper
           and
           proportion'd
           to
           the
           body
           .
           And
           from
           hence
           't
           is
           reasonable
           to
           conclude
           that
           it
           survives
           the
           Body
           ,
           not
           losing
           with
           it
           the
           most
           noble
           faculty
           ,
           the
           mind
           ,
           that
           is
           peculiar
           to
           it
           ,
           nor
           the
           necessary
           instrument
           of
           using
           it
           .
           For
           as
           the
           universal
           Providence
           of
           God
           supports
           the
           lower
           rank
           of
           Creatures
           in
           their
           natural
           Life
           ,
           so
           long
           as
           their
           faculties
           are
           qualified
           for
           actions
           proper
           to
           that
           life
           ,
           we
           may
           strongly
           argue
           that
           his
           conservative
           Influence
           will
           not
           be
           withdrawn
           from
           the
           humane
           Soul
           that
           is
           apt
           
           and
           capable
           in
           its
           own
           nature
           to
           exist
           ,
           and
           act
           in
           a
           separate
           state
           .
           In
           short
           ,
           the
           understanding
           and
           elective
           powers
           declare
           its
           descent
           from
           the
           ‖
           Father
           of
           Spirits
           ,
           whose
           image
           is
           ingraven
           in
           its
           nature
           ,
           not
           as
           in
           brittle
           glass
           ,
           but
           an
           incorruptible
           Diamond
           .
        
         
           I
           shall
           add
           to
           the
           natural
           arguments
           an
           observation
           of
           the
           Platonists
           ,
           that
           of
           all
           other
           Philosophers
           approach
           nearest
           the
           truth
           in
           their
           discourses
           of
           God
           and
           the
           Soul
           ,
           of
           the
           Majesty
           of
           the
           one
           and
           the
           excellence
           of
           the
           other
           .
           They
           observe
           that
           the
           unity
           of
           the
           World
           is
           so
           closely
           combin'd
           in
           all
           its
           parts
           ,
           the
           several
           beings
           that
           compose
           it
           ,
           that
           between
           the
           superiour
           and
           inferiour
           species
           there
           are
           middle
           Natures
           ,
           wherein
           they
           meet
           ,
           that
           no
           vacuum
           may
           interpose
           in
           the
           series
           of
           things
           .
           
           This
           is
           evident
           by
           considering
           that
           between
           inanimate
           bodies
           and
           living
           ,
           insensible
           and
           sensible
           ,
           there
           are
           some
           beings
           that
           partake
           of
           the
           extremes
           ,
           and
           link
           them
           together
           ,
           that
           the
           order
           of
           things
           not
           being
           interrupted
           ,
           the
           mind
           by
           continual
           easie
           degrees
           may
           ascend
           from
           the
           lowest
           to
           the
           highest
           in
           perfection
           .
           And
           from
           this
           just
           and
           harmonious
           proportion
           that
           is
           proper
           to
           essences
           ,
           the
           intelligible
           beauty
           and
           musick
           of
           the
           World
           arises
           ,
           that
           is
           so
           pleasing
           to
           the
           considering
           mind
           .
           Now
           what
           band
           is
           there
           to
           joyn
           the
           two
           ranks
           of
           Beings
           ,
           intelligent
           and
           sensible
           ,
           but
           Man
           ,
           that
           partakes
           of
           Sense
           ,
           common
           with
           the
           Beasts
           ,
           and
           Understanding
           to
           the
           Angels
           .
           For
           this
           reason
           they
           give
           him
           the
           mysterious
           name
           of
           Horizon
           ,
           the
           ending
           and
           union
           of
           the
           two
           Hemispheres
           ,
           
           the
           superiour
           and
           inferiour
           ,
           the
           two
           orders
           of
           Natures
           ,
           immortal
           ,
           and
           that
           shall
           perish
           .
        
      
       
         
           CHAP.
           X.
           
           
        
         
           
             The
             moral
             Arguments
             for
             the
             Souls
             Immortality
             .
             The
             restless
             desire
             of
             the
             Soul
             to
             an
             intellectual
             eternal
             happiness
             ,
             argues
             it
             survives
             the
             Body
             .
             The
             lower
             order
             of
             Creatures
             obtain
             their
             perfection
             here
             .
             It
             reflects
             upon
             Nature
             ,
             if
             the
             more
             noble
             fails
             of
             its
             end
             .
             That
             wicked
             Men
             would
             choose
             annihilation
             ,
             is
             no
             proof
             against
             Mans
             natural
             desires
             of
             Immortality
             .
             The
             necessity
             of
             a
             future
             state
             of
             recompences
             for
             moral
             actions
             ,
             proves
             the
             Soul
             to
             be
             immortal
             .
             The
             wisdom
             of
             God
             ,
             as
             Governor
             of
             the
             World
             ,
             requires
             
             there
             be
             Rewards
             and
             Punishments
             annext
             to
             his
             Laws
             .
             Eternal
             Rewards
             are
             only
             powerful
             to
             make
             men
             obedient
             to
             them
             in
             this
             corrupt
             state
             .
             Humane
             Laws
             are
             no
             sufficient
             security
             of
             Vertue
             ,
             and
             restraint
             from
             Vice.
             
          
        
         
           2.
           
           I
           Will
           now
           consider
           the
           moral
           Inducements
           to
           confirm
           our
           belief
           that
           God
           will
           preserve
           the
           Soul
           in
           its
           being
           and
           activity
           hereafter
           .
           And
           of
           this
           we
           have
           sufficient
           evidence
           by
           internal
           light
           ,
           the
           natural
           notions
           of
           the
           Deity
           ,
           and
           by
           many
           visible
           testimonies
           in
           his
           Government
           of
           the
           World.
           
        
         
           1.
           
           The
           restless
           desire
           of
           the
           Soul
           to
           an
           intellectual
           and
           eternal
           Felicity
           not
           attainable
           here
           ,
           is
           a
           strong
           argument
           that
           't
           is
           reserv'd
           to
           a
           future
           state
           .
           The
           Understanding
           
           is
           inclin'd
           to
           the
           knowledge
           of
           Truth
           ,
           the
           Will
           to
           the
           fruition
           of
           Goodness
           ;
           and
           in
           what
           degrees
           soever
           we
           discover
           the
           one
           ,
           and
           enjoy
           the
           other
           in
           our
           present
           condition
           ,
           we
           are
           not
           content
           .
           As
           one
           that
           is
           burnt
           up
           with
           such
           a
           Thirst
           that
           onely
           an
           Ocean
           can
           quench
           ,
           and
           has
           but
           a
           little
           stream
           to
           refresh
           him
           .
           God
           is
           the
           only
           satisfying
           Object
           of
           the
           rational
           faculties
           ,
           and
           here
           our
           conceptions
           of
           him
           are
           so
           imperfect
           ,
           that
           we
           approach
           nearer
           the
           Truth
           by
           denying
           what
           is
           inconsistent
           with
           his
           Nature
           ,
           than
           in
           affirming
           the
           proper
           Perfections
           of
           it
           .
           And
           the
           communications
           of
           his
           Love
           to
           us
           inflames
           the
           Soul
           with
           new
           desires
           of
           fuller
           enjoyment
           .
           This
           desire
           of
           Happiness
           is
           essential
           to
           Man
           ,
           as
           Man.
           Now
           't
           is
           universally
           acknowledged
           that
           Nature
           is
           
           not
           a
           vain
           Principle
           ,
           it
           produces
           no
           superfluous
           inclinations
           in
           any
           sort
           of
           Creatures
           ,
           much
           less
           in
           Man
           ,
           and
           in
           that
           which
           is
           most
           proper
           to
           him
           ,
           and
           in
           order
           to
           the
           raising
           him
           to
           his
           Perfection
           .
           The
           natural
           motion
           of
           a
           Stone
           has
           a
           center
           where
           to
           rest
           ;
           Plants
           arrive
           to
           their
           full
           growth
           and
           beauty
           ;
           the
           Beasts
           have
           present
           satisfaction
           ,
           and
           are
           happy
           Animals
           .
           But
           Man
           ,
           in
           whom
           the
           two
           lower
           lives
           and
           the
           Intellectual
           are
           united
           ,
           is
           here
           only
           in
           his
           way
           to
           happiness
           ,
           his
           best
           endeavours
           are
           but
           imperfect
           essays
           towards
           it
           .
        
         
           Now
           if
           the
           Soul
           does
           not
           survive
           the
           Body
           ,
           and
           in
           a
           separate
           state
           obtain
           its
           desires
           ,
           it
           will
           reflect
           upon
           Nature
           for
           imprudence
           or
           malignity
           ,
           in
           dealing
           worse
           with
           the
           most
           noble
           order
           of
           visible
           
           Beings
           .
           The
           Beasts
           excel
           Man
           in
           the
           quickness
           and
           vivacity
           of
           the
           powers
           of
           Sense
           ,
           being
           their
           perfection
           ,
           and
           in
           him
           subordinate
           faculties
           ,
           and
           are
           more
           capable
           of
           pleasure
           from
           sensible
           things
           ;
           and
           Reason
           ,
           his
           eminent
           Prerogative
           ,
           makes
           him
           more
           liable
           to
           misery
           .
           For
           Man
           ardently
           aspiring
           to
           a
           Spiritual
           Happiness
           ,
           that
           here
           he
           cannot
           enjoy
           ,
           much
           less
           hereafter
           if
           the
           Soul
           perish
           ,
           is
           under
           a
           remediless
           infelicity
           .
           His
           Mind
           is
           deceived
           and
           stain'd
           with
           Errors
           ,
           his
           Will
           tormented
           with
           fruitless
           longings
           after
           an
           impossible
           Object
           .
           But
           if
           we
           unveil
           the
           face
           of
           Nature
           ,
           God
           appears
           (
           who
           is
           the
           Author
           of
           our
           being
           ,
           and
           of
           this
           desire
           so
           proper
           to
           it
           )
           and
           we
           cannot
           suspect
           ,
           without
           the
           highest
           Impiety
           ,
           that
           he
           would
           
             make
             all
             Men
             in
             vain
          
           ,
           and
           deceive
           them
           by
           
           a
           false
           appearance
           .
           But
           he
           gives
           us
           in
           it
           a
           faithful
           presage
           of
           things
           future
           ,
           and
           indiscernable
           to
           sense
           ,
           to
           be
           injoyed
           in
           immortality
           .
           This
           Argument
           will
           be
           the
           more
           forcible
           ,
           if
           we
           consider
           that
           holy
           Souls
           ,
           who
           excel
           in
           Knowledge
           and
           Vertue
           do
           most
           inflamedly
           long
           for
           the
           enjoyment
           of
           this
           pure
           felicity
           .
           And
           is
           it
           possible
           that
           the
           Creatour
           should
           not
           only
           endow
           Man
           with
           rational
           powers
           ,
           but
           with
           vertues
           that
           exalt
           and
           inlarge
           their
           capacity
           to
           render
           him
           more
           miserable
           ?
           to
           imagine
           that
           he
           cannot
           ,
           or
           will
           not
           fully
           and
           eternally
           satisfie
           them
           is
           equally
           injurious
           to
           his
           perfections
           .
           It
           therefore
           necessarily
           follows
           that
           the
           Soul
           lives
           after
           Death
           ,
           and
           fully
           enjoys
           the
           happiness
           it
           earnestly
           desir'd
           whiles
           in
           the
           darkness
           of
           this
           earthly
           Taber●●cle
        
         
         
           Add
           further
           ,
           that
           Man
           alone
           of
           all
           Creatures
           in
           the
           lower
           World
           understands
           and
           desires
           Immortality
           .
           The
           conception
           of
           it
           is
           peculiar
           to
           his
           Mind
           ,
           and
           the
           desire
           of
           it
           as
           intrinsick
           to
           his
           Nature
           as
           the
           desire
           of
           Blessedness
           .
           For
           that
           Blessedness
           that
           ends
           ,
           is
           no
           perfect
           Blessedness
           ,
           nor
           that
           which
           every
           one
           desires
           .
           Man
           alone
           feels
           and
           knows
           that
           his
           Nature
           is
           capable
           of
           excellent
           perfections
           and
           joys
           .
           Now
           if
           he
           shall
           cease
           to
           be
           for
           ever
           ,
           why
           is
           this
           knowledge
           and
           desire
           but
           to
           render
           him
           more
           unhappy
           ,
           by
           grief
           for
           the
           present
           shortness
           of
           life
           ,
           and
           by
           despair
           of
           a
           future
           Immortality
           ?
           In
           this
           respect
           also
           the
           condition
           of
           the
           Beasts
           would
           be
           better
           than
           of
           Men.
           For
           though
           they
           are
           for
           ever
           deprived
           of
           Life
           ,
           yet
           they
           are
           uncapable
           of
           regret
           ,
           because
           
           they
           cannot
           by
           reflection
           know
           that
           they
           possess
           it
           ,
           and
           are
           without
           the
           least
           imagination
           or
           desire
           of
           immortality
           .
           They
           are
           alive
           to
           the
           present
           ,
           but
           dead
           to
           the
           future
           .
           By
           a
           favourable
           ignorance
           they
           pass
           into
           a
           state
           of
           not
           being
           ,
           with
           as
           much
           indifference
           ,
           as
           from
           watching
           to
           sleep
           ,
           or
           from
           labour
           to
           repose
           .
           But
           to
           Man
           that
           understands
           and
           values
           Life
           and
           Immortality
           ,
           how
           dark
           and
           hideous
           are
           the
           thoughts
           of
           annihilation
           ?
           let
           him
           enjoy
           all
           possible
           delights
           to
           sense
           ,
           or
           desireable
           to
           the
           powers
           of
           the
           Soul
           ,
           How
           will
           the
           sweetness
           of
           all
           be
           lost
           in
           the
           bitterness
           of
           that
           thought
           that
           he
           shall
           be
           deprived
           of
           them
           for
           ever
           ?
           
           How
           frightful
           is
           the
           continual
           apprehension
           of
           an
           everlasting
           period
           to
           his
           being
           ,
           and
           all
           enjoyments
           sutable
           to
           it
           ?
           
           After
           that
           a
           prospect
           of
           Eternity
           has
           been
           shown
           to
           him
           ,
           how
           tormenting
           is
           the
           thought
           that
           he
           must
           die
           as
           the
           stupid
           Ox
           ,
           or
           the
           vilest
           Vermine
           of
           the
           Earth
           ,
           and
           with
           him
           the
           fallacious
           instinct
           of
           Nature
           that
           inclin'd
           him
           to
           the
           most
           durable
           happiness
           ?
           If
           it
           were
           thus
           ,
           O
           living
           Image
           of
           the
           Immortal
           God
           ,
           thy
           condition
           is
           very
           miserable
           !
           What
           the
           Romans
           wisht
           in
           great
           anguish
           for
           the
           loss
           of
           Augustus
           ,
           that
           he
           had
           not
           been
           born
           ,
           
           or
           had
           not
           died
           ,
           is
           more
           reasonable
           in
           this
           case
           :
           it
           were
           better
           that
           the
           desire
           of
           eternal
           Life
           had
           not
           been
           born
           in
           Man
           ,
           or
           that
           it
           should
           be
           fulfilled
           .
           If
           it
           be
           objected
           that
           many
           Men
           are
           not
           only
           without
           fear
           of
           annihilation
           ,
           but
           desire
           it
           ,
           therefore
           Immortality
           is
           not
           such
           a
           priviledg
           that
           thereasonable
           Creature
           ,
           naturally
           aspires
           to
           .
        
         
         
           I
           answer
           ;
           the
           inference
           is
           very
           preposterous
           ,
           for
           the
           reason
           of
           their
           choice
           is
           ,
           because
           they
           are
           attentive
           to
           an
           object
           infinitely
           more
           ‖
           sad
           and
           afflictive
           ,
           that
           is
           ,
           a
           state
           of
           everlasting
           torments
           ,
           which
           the
           guilty
           conscience
           presages
           to
           be
           the
           just
           recompence
           of
           their
           crimes
           .
           So
           that
           enclosed
           between
           two
           evils
           ,
           an
           eternal
           state
           of
           not
           Being
           ,
           and
           an
           Eternity
           of
           misery
           ,
           't
           is
           reasonable
           to
           venture
           on
           the
           least
           ,
           to
           escape
           the
           greater
           .
           But
           supposing
           any
           hopes
           of
           future
           happiness
           ,
           they
           would
           desire
           immortality
           as
           an
           excellent
           benefit
           .
           As
           one
           that
           has
           lost
           the
           pleasure
           and
           taste
           of
           Life
           ,
           by
           consuming
           sickness
           ,
           and
           sharp
           pains
           ,
           or
           some
           other
           great
           calamities
           ,
           may
           be
           willing
           to
           die
           ,
           but
           suppossing
           a
           freedom
           from
           those
           evils
           ,
           the
           desire
           of
           Life
           as
           the
           most
           
           precious
           and
           dear
           enjoyment
           would
           strongly
           return
           .
           And
           that
           the
           desire
           of
           Immortality
           is
           natural
           ,
           I
           shall
           add
           one
           most
           visible
           testimony
           .
           For
           whereas
           the
           lower
           sort
           of
           Creatures
           that
           finally
           perish
           in
           Death
           are
           without
           the
           least
           knowledg
           of
           a
           future
           estate
           ,
           and
           are
           therefore
           careless
           of
           leaving
           a
           memorial
           after
           them
           :
           on
           the
           contrary
           ,
           Men
           are
           solicitous
           to
           secure
           their
           names
           from
           oblivion
           ,
           as
           conscious
           of
           their
           souls
           surviving
           in
           another
           World.
           This
           ardent
           passion
           not
           directed
           by
           higher
           Principles
           ,
           excites
           them
           to
           use
           all
           means
           ,
           to
           obtain
           a
           kind
           of
           immortality
           from
           Mortals
           .
           They
           reward
           Historians
           ,
           Poets
           ,
           Oratours
           to
           celebrate
           their
           actions
           .
           They
           erect
           Monuments
           of
           durable
           Brass
           and
           Marble
           to
           represent
           the
           Effigies
           of
           their
           faces
           :
           They
           endeavour
           
           by
           triumphal
           Arches
           ,
           Pyramids
           ,
           and
           other
           works
           of
           Magnificence
           ,
           to
           eternize
           their
           Fame
           ,
           to
           live
           in
           the
           eyes
           ,
           and
           mouths
           ,
           and
           memories
           of
           the
           living
           in
           all
           succeding
           times
           .
           These
           indeed
           are
           vain
           shadows
           ,
           yet
           argue
           the
           desire
           of
           immortality
           to
           be
           natural
           .
           As
           't
           is
           evident
           there
           is
           a
           natural
           affection
           in
           Parents
           to
           preserve
           their
           Children
           ,
           because
           when
           they
           are
           depriv'd
           of
           their
           living
           presence
           ,
           they
           dearly
           value
           and
           preserve
           their
           dead
           Pictures
           ,
           though
           but
           a
           poor
           consolation
           .
        
         
           2.
           
           The
           necessity
           of
           a
           future
           state
           wherein
           a
           just
           retribution
           shall
           be
           made
           of
           rewards
           and
           punishments
           to
           Men
           according
           to
           their
           actions
           in
           this
           life
           ,
           includes
           the
           Souls
           Immortality
           .
           For
           the
           proof
           of
           this
           I
           shall
           lay
           down
           
           such
           things
           as
           certainly
           establish
           it
           .
        
         
           1.
           
           The
           first
           Argument
           is
           drawn
           from
           the
           Wisdom
           of
           God
           in
           governing
           the
           reasonable
           World.
           In
           the
           quality
           of
           Creator
           ,
           he
           has
           a
           supream
           title
           to
           Man
           ,
           and
           consequently
           is
           his
           rightful
           Governor
           ,
           and
           Man
           his
           natural
           subject
           .
           Now
           Man
           being
           endowed
           with
           free
           faculties
           ,
           the
           powers
           of
           knowing
           and
           choosing
           ,
           is
           under
           a
           Law
           clearly
           imprest
           on
           his
           Nature
           by
           the
           Author
           of
           it
           ,
           that
           strictly
           forbids
           moral
           evil
           ,
           and
           commands
           moral
           good
           .
           And
           to
           enforce
           the
           Authority
           of
           this
           Law
           ,
           the
           Wisdom
           of
           the
           Lawgiver
           ,
           and
           the
           temper
           of
           the
           Subject
           requires
           ,
           that
           willing
           obedience
           should
           be
           attended
           with
           certain
           rewards
           ,
           and
           voluntary
           disobedience
           with
           unavoidable
           punishments
           .
           For
           Man
           being
           
           so
           fram'd
           as
           to
           fore-see
           the
           consequences
           of
           his
           actions
           ,
           the
           inward
           springs
           of
           hope
           and
           fear
           ,
           work
           and
           govern
           him
           accordingly
           .
           And
           these
           necessary
           effects
           of
           Vertue
           and
           Vice
           must
           be
           so
           great
           ,
           as
           may
           rationally
           induce
           Man
           to
           reverence
           and
           observe
           the
           Law
           of
           his
           Maker
           ,
           in
           the
           presence
           of
           the
           strongest
           Temptation
           to
           the
           contrary
           .
           Now
           if
           we
           consider
           Man
           in
           this
           corrupt
           state
           ,
           how
           averse
           from
           good
           ,
           and
           inclin'd
           to
           evil
           ,
           how
           weak
           his
           directive
           faculty
           ,
           how
           disordered
           and
           turbulent
           his
           Passions
           ,
           how
           many
           Pleasures
           are
           pressing
           on
           the
           senses
           ,
           to
           precipitate
           his
           slippery
           disposition
           into
           a
           compliance
           ,
           it
           is
           very
           evident
           ,
           that
           besides
           the
           rules
           of
           Morality
           ,
           eternal
           Reasons
           are
           necessary
           to
           preserve
           in
           him
           a
           dutiful
           respect
           to
           God.
           Take
           away
           the
           hopes
           and
           
           fears
           of
           things
           hereafter
           ,
           what
           Antidote
           is
           of
           force
           against
           the
           poison
           of
           inherent
           Lusts
           ?
           what
           can
           disarm
           the
           World
           of
           its
           Allurements
           ?
           how
           can
           Man
           void
           of
           Innocence
           ,
           and
           full
           of
           Impurity
           ,
           resist
           the
           delights
           of
           Sin
           ,
           when
           the
           inclinations
           from
           within
           ,
           are
           as
           strong
           as
           temptations
           from
           without
           ?
           how
           greedily
           will
           he
           pursue
           the
           advantages
           of
           this
           mortal
           condition
           ,
           and
           strive
           to
           gratifie
           all
           the
           sensual
           appitites
           ?
           The
           Romans
           when
           the
           fear
           of
           ‖
           Carthage
           ,
           that
           aspired
           to
           a
           superiority
           in
           Empire
           ,
           was
           removed
           ,
           presently
           degenerated
           from
           Military
           Valor
           and
           Civil
           Vertues
           ,
           into
           Softness
           and
           Luxury
           .
           So
           if
           Man
           were
           absolv'd
           from
           the
           fear
           of
           Judgment
           to
           come
           ,
           no
           restraint
           would
           be
           strong
           enough
           to
           bridle
           the
           impetuous
           resolutions
           of
           his
           depraved
           will.
           If
           there
           were
           no
           
           evil
           of
           punishment
           after
           Death
           ,
           there
           is
           no
           evil
           of
           Sin
           but
           will
           be
           continued
           in
           ,
           till
           Death
           .
           And
           Man
           ,
           that
           by
           nature
           is
           incomparably
           above
           ,
           by
           Vice
           would
           be
           incomparably
           beneath
           the
           Beasts
           :
           insomuch
           as
           joyning
           to
           their
           natural
           brutishness
           ,
           the
           craft
           and
           malice
           of
           wit
           ,
           he
           would
           become
           more
           monstrously
           (
           that
           is
           ,
           designedly
           and
           freely
           )
           brutish
           .
           Now
           is
           it
           conceivable
           that
           God
           ,
           to
           keep
           his
           subjects
           in
           order
           ,
           should
           be
           constrained
           to
           allure
           them
           with
           a
           beautiful
           deceit
           ,
           the
           promise
           of
           a
           Heaven
           that
           has
           no
           reality
           ,
           or
           to
           urge
           them
           by
           the
           feigned
           terrors
           of
           a
           Hell
           ,
           that
           is
           no
           where
           ?
           This
           is
           inconsistent
           with
           his
           Wisdom
           ,
           and
           many
           other
           Attributes
           .
        
         
           If
           it
           be
           objected
           ,
           That
           humane
           Laws
           are
           a
           sufficient
           security
           of
           Vertue
           ,
           and
           curb
           from
           Vice.
           
        
         
         
           I
           answer
           ,
           This
           is
           apparently
           false
           :
           For
           ,
        
         
           1.
           
           Soveraign
           Princes
           are
           exempted
           from
           temporal
           penalties
           ,
           yet
           their
           faults
           are
           of
           the
           greatest
           malignity
           by
           the
           contagion
           of
           their
           examples
           ,
           and
           the
           mischief
           of
           their
           effects
           .
           Their
           Actions
           are
           more
           potent
           to
           govern
           than
           their
           Laws
           .
           Innumerable
           perish
           by
           the
           imitation
           of
           their
           Vices
           .
           Now
           to
           leave
           the
           highest
           rank
           of
           Men
           unaccountable
           ,
           would
           cause
           a
           great
           disorder
           in
           the
           conduct
           of
           the
           reasonable
           Creature
           ,
           and
           be
           a
           spot
           in
           the
           Divine
           Providence
           .
        
         
           2.
           
           Many
           Sins
           directly
           opposit
           to
           Reason
           ,
           and
           injurious
           to
           the
           Divine
           Honour
           ,
           are
           not
           within
           the
           compass
           of
           Civil
           Laws
           .
           Such
           are
           some
           Sins
           that
           immediately
           concern
           God
           ,
           the
           disbelief
           and
           undervaluing
           his
           Excellencies
           ;
           and
           
           some
           that
           immediately
           respect
           a
           Man's
           self
           ,
           as
           Sloth
           ,
           Luxury
           ,
           &c.
           
           And
           all
           vicious
           Principles
           that
           secretly
           lodge
           in
           the
           heart
           ,
           and
           infect
           it
           with
           deep
           pollutions
           ,
           and
           many
           sins
           that
           break
           forth
           ,
           of
           which
           the
           outward
           acts
           are
           not
           pernicious
           to
           the
           publick
           .
        
         
           3.
           
           Many
           eminent
           vertues
           are
           of
           a
           private
           nature
           ,
           as
           Humility
           ,
           Meekness
           ,
           Patience
           ,
           a
           readiness
           to
           forgive
           ,
           Gratitude
           ,
           for
           which
           there
           are
           no
           encouragements
           by
           civil
           Laws
           :
           so
           that
           they
           are
           but
           a
           weak
           instrument
           to
           preserve
           Innocence
           ,
           and
           restrain
           from
           Evil.
           
        
      
       
         
           CHAP.
           XI
           .
        
         
           
             The
             Justice
             of
             God
             an
             infallible
             Argument
             of
             future
             recompences
             .
             The
             natural
             notion
             of
             God
             includes
             Justice
             
             in
             perfection
             .
             
             In
             this
             World
             sometimes
             Vertue
             and
             Vice
             are
             equally
             miserable
             .
             Sometimes
             Vice
             is
             prosperous
             .
             Sometimes
             good
             Men
             are
             in
             the
             worst
             condition
             .
             The
             dreadful
             consequences
             of
             denying
             a
             future
             state
             .
             Gods
             absolute
             Dominion
             over
             the
             reasonable
             Creature
             ,
             is
             regulated
             by
             his
             Wisdom
             ,
             and
             limited
             by
             his
             Will.
             The
             essential
             beauty
             of
             Holiness
             ,
             with
             the
             pleasure
             that
             naturally
             results
             from
             good
             actions
             ,
             and
             the
             native
             turpitude
             of
             Sin
             ,
             with
             the
             disturbance
             of
             the
             mind
             reflecting
             on
             it
             ,
             are
             not
             the
             compleat
             recompences
             that
             attend
             the
             Good
             and
             the
             Wicked
             .
          
        
         
           2.
           
           THe
           second
           Argument
           arises
           from
           the
           Divine
           Goodness
           and
           Justice
           .
           God
           as
           Universal
           Sovereign
           is
           Supream
           Judge
           of
           the
           World.
           For
           Judicature
           being
           an
           
           essential
           part
           of
           Royalty
           ,
           these
           rights
           are
           inseparable
           .
           And
           the
           natural
           notion
           of
           the
           Deity
           includes
           Justice
           in
           that
           Perfection
           ,
           as
           infinitely
           excells
           the
           most
           just
           Governors
           on
           the
           Earth
           .
           This
           gives
           us
           convincing
           evidence
           for
           recompences
           hereafter
           .
           For
           there
           is
           no
           way
           of
           proof
           more
           certain
           ,
           than
           by
           such
           maximes
           as
           are
           acknowledged
           by
           all
           to
           be
           undoubtedly
           true
           by
           their
           own
           light
           .
           In
           the
           motives
           of
           intellectual
           assent
           ,
           the
           mind
           must
           finally
           rest
           on
           some
           that
           are
           self-evident
           ,
           without
           depending
           as
           to
           their
           clearness
           on
           any
           superiour
           proof
           ;
           and
           are
           therefore
           called
           first
           Principles
           ,
           the
           fountains
           of
           Discourse
           .
           Now
           that
           God
           is
           most
           righteous
           and
           equal
           in
           his
           Judgment
           ,
           before
           whose
           Throne
           ,
           Man
           must
           appear
           ,
           that
           he
           will
           by
           no
           means
           condemn
           
           the
           Innocent
           ,
           nor
           justify
           the
           Guilty
           ;
           that
           He
           is
           so
           Pure
           and
           Holy
           that
           he
           cannot
           suffer
           Sin
           unrepented
           of
           ,
           to
           go
           unpunished
           ,
           is
           a
           prime
           Truth
           ,
           declared
           by
           the
           voice
           of
           Nature
           .
           The
           weakest
           twylight
           of
           Reason
           discerns
           the
           Antipathy
           of
           this
           Connexion
           ,
           an
           unjust
           God
           indifferent
           to
           good
           or
           evil
           .
           Never
           any
           Sect
           of
           Idolaters
           form'd
           such
           an
           unworthy
           Deity
           ,
           that
           was
           absolutely
           careless
           of
           Vertue
           and
           Vice
           ,
           without
           distinguishing
           them
           in
           his
           Affections
           and
           Retributions
           :
           This
           were
           to
           debase
           him
           beneath
           the
           most
           unreasonable
           men
           ,
           for
           there
           is
           none
           of
           such
           an
           impure
           mind
           ,
           so
           perfect
           a
           despiser
           of
           moral
           goodness
           ,
           but
           has
           some
           respect
           for
           Vertue
           ,
           and
           some
           abhorrence
           of
           Vice
           in
           
           others
           ,
           especially
           in
           their
           Children
           .
           From
           hence
           it
           certainly
           follows
           ,
           that
           as
           Vertue
           and
           the
           reward
           ,
           Sin
           and
           the
           punishment
           are
           allied
           in
           a
           direct
           line
           by
           a
           most
           wise
           Constitution
           ;
           so
           't
           is
           just
           that
           the
           effects
           should
           truly
           correspond
           with
           the
           quality
           of
           mens
           actions
           .
           If
           they
           reverence
           God's
           Laws
           ,
           't
           is
           most
           becoming
           his
           Nature
           and
           Relation
           to
           make
           them
           happy
           :
           if
           they
           abuse
           their
           Liberty
           ,
           and
           violate
           his
           Commands
           ,
           't
           is
           most
           righteous
           that
           they
           should
           feel
           the
           effects
           of
           their
           chosen
           wickedness
           .
           Now
           if
           we
           look
           only
           to
           things
           seen
           ,
           we
           do
           not
           find
           such
           equal
           distributions
           as
           are
           suitable
           to
           the
           clear
           Light
           wherewith
           God
           has
           irradiated
           the
           Understanding
           of
           Man
           ,
           concerning
           his
           Governing-Justice
           .
        
         
           1.
           
           Sometimes
           Vertue
           and
           Vice
           
           are
           equally
           miserable
           here
           .
           In
           common
           Calamities
           is
           there
           a
           difference
           between
           the
           Righteous
           and
           the
           wicked
           ?
           is
           there
           a
           peculiar
           Antidote
           to
           secure
           them
           from
           pestilential
           infection
           ?
           or
           a
           strong
           retreat
           to
           defend
           them
           from
           the
           Sword
           of
           a
           conquering
           enemy
           ?
           have
           they
           secret
           provisions
           in
           times
           of
           Famine
           ?
           are
           not
           the
           Wheat
           and
           Tares
           bound
           in
           a
           bundle
           and
           cast
           into
           the
           same
           fire
           ?
        
         
           2.
           
           Many
           times
           the
           most
           guilty
           offenders
           are
           not
           punisht
           here
           .
           They
           not
           only
           escape
           the
           justice
           of
           Men
           ,
           by
           secrecy
           ,
           by
           deceit
           or
           favour
           ,
           by
           resistance
           or
           flight
           ,
           but
           are
           under
           no
           conspicuous
           marks
           of
           Gods
           Justice
           .
           Nay
           ,
           by
           wicked
           means
           they
           are
           prosperous
           and
           happy
           .
        
         
           3.
           
           The
           best
           Men
           are
           often
           in
           
           the
           worst
           condition
           ,
           and
           merely
           upon
           the
           account
           of
           their
           Goodness
           .
           They
           are
           opprest
           because
           they
           do
           not
           make
           resistance
           ,
           and
           loaden
           with
           sufferings
           ,
           because
           they
           endure
           them
           with
           patience
           .
           They
           are
           for
           
             Gods
             sake
          
           made
           the
           spectacles
           of
           extreme
           misery
           ,
           whilst
           the
           insolent
           defiers
           of
           his
           Majesty
           and
           Laws
           enjoy
           all
           visible
           felicities
           .
           Now
           in
           the
           judgment
           of
           Sense
           ,
           can
           Holiness
           be
           more
           afflicted
           if
           under
           the
           displeasure
           of
           Heaven
           ,
           or
           Wickedness
           more
           prosperous
           ,
           if
           favour'd
           by
           it
           ?
           But
           this
           is
           such
           a
           monstrous
           incongruity
           ,
           that
           unless
           we
           abolish
           the
           natural
           Notions
           of
           the
           Divine
           excellencies
           ,
           it
           cannot
           in
           the
           least
           degree
           be
           admitted
           .
           If
           therefore
           we
           confine
           our
           thoughts
           to
           humane
           affairs
           in
           this
           life
           ,
           without
           taking
           a
           prospect
           into
           the
           next
           
           World
           ,
           where
           a
           new
           order
           of
           things
           presents
           it self
           ,
           what
           direful
           consequences
           will
           ensue
           ?
           This
           takes
           away
           the
           Sceptre
           of
           Providence
           from
           the
           hands
           of
           God
           ,
           and
           the
           reverence
           of
           God
           from
           the
           hearts
           of
           Men
           ,
           as
           if
           the
           present
           state
           ,
           were
           a
           game
           wherein
           Chance
           reigned
           ,
           and
           not
           under
           the
           inspection
           and
           disposure
           of
           a
           wise
           ,
           just
           and
           powerful
           Governour
           .
           If
           there
           be
           no
           Life
           after
           Death
           ,
           then
           Natural
           Religion
           in
           some
           of
           its
           greatest
           Commands
           ,
           as
           to
           Self-denial
           ,
           even
           to
           the
           suffering
           the
           greatest
           evils
           rather
           than
           do
           an
           unjust
           unworthy
           action
           ,
           and
           to
           sacrifice
           Life
           it self
           when
           the
           Honour
           of
           God
           and
           the
           publick
           Good
           require
           it
           ,
           is
           irreconcilable
           to
           that
           natural
           Desire
           and
           Duty
           ,
           that
           binds
           and
           determines
           Man
           to
           seek
           his
           own
           felicity
           in
           conjunction
           
           with
           the
           Glory
           of
           his
           Maker
           .
           But
           it
           is
           impossible
           that
           the
           Divine
           Law
           should
           foil
           it self
           ,
           that
           contrary
           obligations
           should
           be
           laid
           on
           Man
           by
           the
           wise
           and
           holy
           Lawgiver
           .
           And
           what
           terrible
           confusion
           would
           it
           be
           in
           the
           minds
           of
           the
           best
           Men
           ?
           What
           coldness
           of
           affection
           to
           God
           as
           if
           they
           were
           not
           in
           the
           comfortable
           relation
           of
           his
           Children
           ,
           but
           wholly
           without
           his
           care
           ?
           What
           discouragements
           in
           his
           Service
           ?
           what
           dispair
           in
           suffering
           for
           him
           ?
           What
           danger
           of
           their
           murmuring
           against
           Providence
           ,
           and
           casting
           off
           Religion
           as
           a
           sowre
           unprofitable
           severity
           ,
           and
           saying
           ,
           
             Surely
             I
             have
             cleansed
             my
             heart
             in
             vain
             ,
             and
             washed
             my
             hands
             in
             innocency
          
           ;
           or
           exclaming
           with
           Brutus
           in
           a
           desperate
           manner
           ,
           when
           he
           was
           overcome
           in
           battel
           ,
           and
           defeated
           of
           his
           design
           ,
           to
           recover
           
           Rome
           from
           Tyranny
           ;
           
             O
             infoelix
             Virtus
             !
             itane
             ,
             cum
             nihil
             nisi
             nomen
             esses
             ,
             Ego
             te
             ,
             tanquam
             rem
             aliquam
             exercui
             ?
          
        
         
           And
           the
           enemies
           to
           Holiness
           restrain'd
           by
           no
           respects
           to
           a
           superiour
           Power
           ,
           will
           obey
           their
           brutish
           Lusts
           as
           their
           supream
           Law
           ;
           And
           if
           such
           diseases
           or
           troubles
           happen
           that
           the
           pleasant
           operations
           of
           Life
           cease
           ,
           they
           may
           release
           themselves
           by
           a
           voluntary
           easy
           Death
           ,
           and
           fall
           into
           a
           sleep
           never
           to
           be
           disturb'd
           ;
           so
           that
           they
           would
           be
           esteem'd
           the
           only
           happy
           persons
           .
        
         
           In
           short
           ,
           if
           we
           onely
           regard
           things
           as
           they
           pass
           in
           the
           sensible
           World
           ,
           we
           shall
           be
           in
           danger
           of
           being
           over-tempted
           to
           Atheism
           ,
           and
           to
           rob
           God
           of
           his
           Glory
           and
           Worship
           ,
           and
           that
           Faith
           ,
           Fear
           ,
           Love
           and
           Obedience
           that
           are
           due
           
           to
           him
           .
           Of
           this
           I
           will
           produce
           only
           two
           Examples
           .
           Diagoras
           saw
           a
           Servant
           of
           his
           stealing
           from
           him
           ,
           and
           upon
           his
           denial
           of
           the
           theft
           ,
           brought
           him
           before
           the
           Statue
           of
           Jupiter
           thundring
           ,
           and
           constrained
           him
           to
           adjure
           Jupiter
           for
           the
           honour
           of
           his
           Deity
           ,
           and
           of
           Justice
           and
           Fidelity
           ,
           to
           strike
           him
           dead
           at
           his
           feet
           with
           Thunder
           ,
           if
           he
           were
           guilty
           of
           the
           fact
           ,
           and
           after
           three
           times
           repeating
           the
           
             dreadful
             Oath
          
           ,
           he
           went
           away
           untouch'd
           without
           harm
           .
           Upon
           the
           sight
           of
           this
           Diagoras
           cryed
           out
           ,
           as
           in
           the
           Poet
           ;
           
             
               —
               Audis
            
             
               Jupiter
               haec
               ,
               
               nec
               labra
               moves
               ,
               cum
               mittere
               vocem
            
             
               Debueras
               vel
               marmoreus
               ,
               vel
               ahaeneus
               ?
            
          
           
             
             
               Dost
               hear
            
             
               This
               Jove
               ,
               not
               mov'st
               thy
               lips
               ,
               when
               fit
               it
               were
               ▪
            
             
               Thy
               Brass
               or
               Marble
               spoke
               ?
            
          
           And
           whereas
           he
           should
           have
           been
           convinc'd
           that
           a
           Statue
           could
           not
           be
           a
           God
           ,
           he
           impiously
           concluded
           that
           God
           was
           nothing
           but
           a
           Statue
           ;
           and
           from
           that
           time
           was
           hardned
           in
           irreclamable
           Atheism
           .
           So
           that
           other
           ‖
           Atheist
           reports
           of
           some
           of
           the
           Romans
           ,
           that
           they
           successfully
           deceived
           by
           false
           Oaths
           ,
           even
           in
           their
           most
           sacred
           Temple
           ,
           in
           the
           presence
           of
           their
           supream
           Deity
           ,
           
           the
           reputed
           Avenger
           of
           Perjury
           .
           And
           because
           Vengeance
           did
           not
           immediately
           over
           take
           Guilt
           ,
           he
           acknowledged
           no
           other
           God
           but
           the
           World
           ,
           and
           Nature
           ,
           unconcern'd
           in
           the
           governing
           humane
           affairs
           .
           The
           disbelief
           of
           the
           
           future
           state
           strikes
           through
           the
           vital
           principles
           of
           Religion
           ,
           that
           there
           is
           a
           God
           ,
           the
           rewarder
           of
           Mens
           good
           or
           evil
           actions
           .
        
         
           It
           may
           be
           objected
           ,
           That
           God's
           Dominion
           over
           the
           reasonable
           Creature
           is
           absolute
           :
           For
           Man
           ows
           to
           him
           intirely
           his
           Being
           ,
           and
           all
           that
           his
           Faculties
           can
           produce
           ,
           so
           that
           without
           reflection
           on
           Justice
           ,
           God
           may
           after
           a
           course
           of
           obedience
           ,
           annihilate
           him
           .
        
         
           To
           this
           I
           answer
           .
           The
           Sovereign
           Dominion
           of
           God
           in
           its
           exercise
           towards
           Men
           is
           regulated
           by
           his
           Wisdom
           ,
           and
           limited
           by
           his
           Will
           ,
           that
           is
           Holy
           ,
           Just
           ,
           and
           Good.
           Hence
           though
           the
           Creature
           can
           challenge
           nothing
           from
           God
           as
           due
           to
           its
           service
           ,
           yet
           there
           is
           a
           Justice
           of
           condecence
           that
           arises
           from
           the
           excellencies
           of
           his
           own
           Nature
           ,
           and
           is
           perfectly
           consistent
           
           with
           the
           liberty
           of
           his
           Essence
           ,
           to
           bestow
           the
           eminent
           Effects
           of
           his
           Favours
           on
           his
           faithful
           Servants
           .
           His
           Holiness
           inclines
           him
           to
           love
           the
           image
           of
           it
           in
           the
           Creature
           ,
           and
           his
           Goodness
           to
           reward
           it
           .
           His
           Government
           is
           paternal
           ,
           and
           sweetned
           by
           descending
           Love
           in
           many
           Favours
           and
           Rewards
           to
           his
           obedient
           Children
           .
           There
           is
           a
           resemblance
           of
           our
           duty
           to
           God
           ,
           and
           his
           rewards
           to
           us
           in
           the
           order
           of
           Nature
           among
           Men.
           Parents
           may
           require
           of
           their
           Children
           entire
           obedience
           ,
           as
           being
           the
           second
           Causes
           of
           their
           natural
           Life
           .
           And
           Children
           may
           expect
           from
           their
           Parents
           what
           is
           requisite
           for
           their
           welfare
           .
           Now
           God
           ,
           who
           is
           the
           Father
           of
           Men
           ,
           will
           be
           true
           to
           his
           own
           Rules
           ,
           and
           deal
           with
           them
           accordingly
           ,
           but
           in
           a
           manner
           worthy
           of
           his
           infinite
           
           Greatness
           .
           There
           is
           not
           the
           least
           obligation
           on
           him
           ,
           but
           his
           unchangeable
           Perfections
           are
           the
           strongest
           Assurances
           ,
           that
           none
           of
           his
           shall
           obey
           him
           to
           their
           final
           prejudice
           .
           'T
           is
           a
           direct
           contrariety
           to
           his
           Nature
           ,
           that
           Men
           for
           Conscience
           of
           their
           Duty
           should
           part
           with
           temporal
           Happiness
           in
           hopes
           of
           eternal
           ,
           and
           lose
           both
           .
        
         
           2.
           
           It
           may
           be
           objected
           ,
           That
           such
           is
           the
           essential
           beauty
           of
           Holiness
           that
           it
           should
           ravish
           our
           Affections
           without
           Ornament
           or
           Dowry
           ,
           that
           't
           is
           its
           own
           Reward
           ,
           and
           produces
           such
           a
           sweet
           Agreement
           in
           the
           Rational
           Faculties
           ,
           as
           fully
           compensates
           the
           loss
           of
           all
           lower
           delights
           ,
           and
           sweetens
           the
           troubles
           that
           befal
           a
           vertuous
           man
           in
           the
           sincere
           practice
           of
           it
           .
           And
           on
           the
           contrary
           ,
           that
           such
           is
           the
           native
           foul
           deformity
           of
           Sin
           ,
           as
           
           renders
           it
           most
           odious
           for
           it self
           ,
           that
           't
           is
           its
           own
           punishment
           ,
           being
           attended
           with
           inward
           disquiets
           and
           perplexities
           ,
           much
           exceeding
           all
           its
           seeming
           pleasures
           .
           Therefore
           we
           cannot
           certainly
           infer
           there
           will
           be
           future
           recompences
           .
           But
           this
           receives
           a
           clearer
           Answer
           .
        
         
           1.
           
           'T
           is
           true
           ,
           that
           Holiness
           is
           most
           amiable
           in
           it self
           ,
           and
           in
           true
           comparison
           infinitely
           excells
           all
           the
           allurements
           of
           Sin.
           
        
         
           2.
           
           'T
           is
           true
           ,
           that
           as
           natural
           actions
           that
           are
           necessary
           to
           preserve
           the
           Species
           ,
           or
           the
           Individuals
           ,
           are
           mixt
           with
           sensible
           pleasures
           ,
           as
           an
           attractive
           to
           the
           performance
           of
           them
           ;
           so
           there
           is
           joyn'd
           to
           actions
           of
           Vertue
           that
           are
           more
           excellent
           ,
           a
           present
           complacency
           of
           a
           superiour
           Order
           to
           all
           carnal
           pleasures
           .
           But
           't
           is
           a
           frigid
           
           conceit
           that
           this
           is
           the
           entire
           reward
           .
           For
           ,
           first
           ,
           besides
           the
           inward
           satisfaction
           that
           naturally
           results
           from
           the
           practice
           of
           Vertue
           ,
           there
           is
           an
           excellent
           Good
           ,
           that
           is
           properly
           the
           reward
           of
           the
           supream
           Governor
           of
           the
           World.
           We
           have
           an
           Example
           of
           this
           in
           humane
           Justice
           ,
           which
           is
           an
           image
           of
           the
           divine
           .
           For
           those
           who
           have
           been
           eminently
           serviceable
           to
           the
           State
           ,
           besides
           the
           joyful
           sense
           arising
           from
           the
           performance
           of
           Heroick
           Actions
           for
           the
           Good
           of
           their
           Country
           ,
           are
           rewarded
           by
           the
           Prince
           with
           great
           Honours
           and
           Benefits
           .
        
         
           2.
           
           This
           inward
           Joy
           is
           not
           here
           felt
           by
           all
           Holy
           Persons
           .
           In
           this
           militant
           state
           ,
           after
           vigorous
           resistance
           of
           carnal
           Lusts
           ,
           they
           may
           change
           their
           Enemies
           ,
           and
           be
           assaulted
           with
           violent
           Fears
           ,
           and
           instead
           
           of
           a
           sweet
           calm
           and
           serenity
           fall
           into
           darkness
           and
           confusion
           .
           The
           Soul
           and
           Body
           in
           the
           present
           conjunction
           mutually
           sympathize
           .
           As
           two
           things
           that
           are
           unisons
           ,
           if
           one
           be
           touch't
           and
           moves
           ,
           the
           other
           untouch't
           ,
           yet
           moves
           ,
           and
           trembles
           .
           The
           ‖
           
           cause
           is
           from
           the
           Vibrations
           the
           sound
           makes
           in
           the
           Air
           ,
           and
           impresses
           on
           solid
           Bodies
           ,
           moving
           them
           according
           to
           the
           harmonious
           proportion
           between
           them
           .
           Thus
           the
           Soul
           and
           the
           Body
           are
           two
           strings
           temper'd
           to
           such
           a
           correspondence
           ,
           that
           if
           one
           be
           moved
           ,
           the
           other
           resents
           by
           an
           impression
           from
           it
           .
           If
           the
           Body
           be
           Sanguin
           ,
           or
           Cholerick
           ,
           or
           Melancholy
           ,
           the
           Soul
           by
           a
           strange
           consent
           feels
           the
           motion
           of
           the
           humors
           ,
           and
           is
           altered
           with
           their
           alterations
           .
           Now
           some
           of
           excellent
           vertue
           are
           opprest
           with
           
           Melancholy
           .
           Others
           are
           under
           strong
           pains
           that
           disturb
           the
           free
           operations
           of
           the
           mind
           ,
           that
           it
           cannot
           without
           Supernatural
           strengih
           delightfully
           contemplate
           what
           is
           a
           just
           matter
           of
           content
           .
           The
           Stoical
           Doctrine
           ,
           that
           a
           wise
           Man
           rejoyces
           as
           well
           in
           torments
           ,
           as
           in
           the
           midst
           of
           ‖
           pleasures
           ,
           that
           't
           is
           not
           in
           the
           power
           of
           any
           external
           evil
           to
           draw
           a
           sigh
           or
           tear
           from
           him
           ,
           that
           he
           is
           sufficient
           in
           himself
           for
           happiness
           ,
           is
           a
           Philosophical
           Romance
           of
           that
           severe
           sect
           ,
           an
           excess
           unpracticable
           ,
           without
           Cordials
           of
           a
           higher
           nature
           than
           are
           compounded
           by
           the
           faint
           thoughts
           of
           having
           done
           what
           is
           agreable
           to
           Reason
           .
           All
           their
           Maxims
           are
           weak
           supports
           of
           such
           triumphant
           Language
           .
           'T
           is
           true
           in
           a
           Body
           disorder'd
           and
           broken
           with
           Diseases
           and
           Pains
           ,
           the
           mind
           
           may
           be
           erect
           and
           compos'd
           ,
           but
           't
           is
           by
           vertue
           of
           Divine
           Comforts
           from
           the
           present
           sense
           of
           Gods
           favour
           ,
           and
           the
           joyful
           hopes
           of
           eternal
           felicity
           in
           his
           presence
           hereafter
           .
        
         
           3.
           
           Those
           who
           suffer
           the
           loss
           of
           all
           that
           is
           precious
           and
           dear
           in
           the
           World
           ,
           and
           with
           a
           chearful
           confidence
           submit
           to
           death
           ,
           that
           ,
           singly
           consider'd
           ,
           is
           very
           terrible
           to
           nature
           ,
           but
           attended
           with
           torments
           is
           doubly
           terrible
           ,
           and
           all
           to
           advance
           the
           Glory
           of
           God
           ,
           cannot
           enjoy
           the
           satisfaction
           of
           mind
           that
           proceeds
           from
           the
           review
           of
           worthy
           actions
           ,
           if
           their
           being
           is
           determined
           with
           their
           life
           .
           Now
           that
           love
           to
           God
           exprest
           in
           the
           hardest
           and
           noblest
           service
           should
           finally
           destroy
           a
           Man
           ,
           is
           not
           conceivable
           .
        
         
           To
           render
           this
           Argument
           
           more
           sensible
           ,
           let
           us
           consider
           the
           vast
           multitude
           of
           the
           Martyrs
           in
           the
           first
           times
           of
           Christianity
           ,
           more
           easie
           to
           be
           admir'd
           than
           numbred
           .
           It
           would
           be
           a
           History
           ,
           to
           describe
           the
           instruments
           of
           their
           cruel
           sufferings
           ,
           invented
           by
           the
           fierce
           wit
           of
           their
           persecutors
           ,
           the
           various
           torturs
           to
           destroy
           Life
           with
           a
           slow
           death
           ,
           such
           as
           were
           never
           before
           inflicted
           on
           the
           guiltiest
           Malefactours
           .
           All
           which
           they
           willingly
           endured
           ,
           with
           an
           invariable
           serenity
           of
           countenance
           ,
           the
           sign
           and
           effect
           of
           their
           inward
           peace
           ,
           Nay
           with
           triumphant
           expressions
           of
           Joy.
           Now
           to
           what
           original
           shall
           we
           attribute
           this
           fortitude
           of
           Spirit
           ?
           were
           such
           numbers
           of
           all
           conditions
           ,
           ages
           ,
           sects
           ,
           induc'd
           by
           rash
           counsel
           ,
           by
           frenzy
           of
           passion
           ,
           by
           a
           desire
           of
           vain-glory
           ,
           or
           any
           like
           cause
           ,
           to
           part
           
           with
           all
           that
           is
           precious
           and
           amiable
           in
           the
           World
           ,
           for
           Swords
           ,
           and
           Fire
           ,
           and
           Crosses
           ,
           and
           Wheels
           ,
           and
           Racks
           ,
           to
           torment
           and
           destroy
           their
           Bodies
           ?
           No
           humane
           Reasons
           ,
           neither
           the
           Vertue
           nor
           Vice
           of
           Nature
           ,
           Generosity
           nor
           Obstinacy
           could
           possibly
           give
           such
           strength
           under
           such
           Torments
           .
           This
           was
           so
           evident
           ,
           that
           many
           Heathen
           Spectators
           were
           convinc'd
           of
           the
           Divine
           Power
           miraculously
           supporting
           them
           ,
           and
           became
           Proselytes
           of
           Christianity
           ,
           and
           with
           admirable
           chearfulness
           offered
           themselves
           to
           the
           same
           punishments
           .
           Now
           this
           is
           an
           extrinsick
           testimony
           incomparably
           more
           weighty
           than
           from
           a
           bare
           affirmation
           in
           words
           ,
           or
           a
           meer
           consent
           of
           judgment
           ,
           that
           there
           is
           an
           unseen
           state
           ,
           infinitely
           better
           ,
           and
           more
           durable
           than
           what
           is
           present
           ,
           the
           hopes
           of
           
           which
           made
           them
           esteem
           the
           parting
           with
           all
           sensible
           things
           ,
           measur'd
           by
           time
           ,
           not
           to
           have
           the
           shadow
           of
           a
           loss
           .
           And
           this
           was
           not
           a
           meer
           naked
           view
           of
           a
           future
           blessedness
           but
           joyned
           with
           an
           impression
           of
           that
           sweetness
           and
           strength
           ,
           that
           consolation
           and
           force
           of
           Spirit
           ,
           that
           it
           was
           manifest
           ,
           Heaven
           descended
           to
           them
           ,
           before
           they
           ascended
           to
           Heaven
           .
           From
           hence
           they
           were
           fearless
           of
           those
           who
           could
           only
           kill
           the
           Body
           ,
           but
           not
           touch
           the
           Soul.
           As
           the
           breaking
           a
           Christal
           in
           pieces
           cannot
           injure
           the
           light
           that
           penetrated
           and
           filled
           it
           ,
           but
           releases
           it
           from
           that
           confinement
           .
           So
           the
           most
           violent
           Death
           was
           in
           their
           esteem
           not
           hurtful
           to
           the
           Soul
           ,
           but
           the
           means
           to
           give
           it
           entrance
           into
           a
           happy
           immortality
           .
           Now
           is
           it
           in
           any
           degree
           credible
           that
           
           when
           no
           other
           principle
           was
           sufficient
           to
           produce
           such
           courage
           in
           thousands
           ,
           so
           tender
           and
           fearful
           by
           nature
           ,
           that
           the
           Divine
           hand
           did
           not
           support
           them
           ,
           invisible
           in
           operation
           ,
           but
           most
           clearly
           discovered
           in
           the
           effects
           ?
           And
           can
           it
           be
           imagined
           that
           God
           ,
           would
           encourage
           them
           to
           lose
           the
           most
           valuable
           of
           all
           natural
           things
           ,
           life
           it self
           ,
           and
           to
           their
           great
           cost
           of
           pains
           and
           misery
           ,
           if
           there
           were
           not
           an
           estate
           wherein
           he
           would
           reward
           their
           heroick
           love
           of
           himself
           ,
           with
           a
           good
           that
           unspeakably
           transcends
           what
           ever
           is
           desirable
           here
           below
           ?
        
         
           2.
           
           Though
           Vice
           in
           respect
           of
           its
           turpitude
           ,
           be
           the
           truest
           dishonour
           of
           Man
           ,
           and
           be
           attended
           with
           regret
           as
           contrary
           to
           his
           Reason
           ,
           yet
           there
           is
           a
           further
           punishment
           naturally
           due
           to
           it
           .
           Malefactors
           
           besides
           the
           infamy
           that
           cleaves
           to
           their
           crimes
           ,
           and
           the
           secret
           twinges
           of
           Conscience
           ,
           feel
           the
           rigour
           of
           civil
           Justice
           .
           And
           if
           no
           Physical
           evil
           be
           inflicted
           as
           the
           just
           consequent
           of
           Vice
           ,
           the
           viciously
           inclin'd
           would
           despise
           the
           moral
           evil
           ,
           that
           is
           essential
           to
           it
           ,
           as
           an
           imaginary
           punishment
           .
           And
           when
           the
           remembrance
           of
           Sin
           disturbs
           their
           rest
           ,
           they
           would
           presently
           by
           pleasant
           diversions
           ,
           call
           off
           their
           thoughts
           from
           sad
           objects
           .
        
         
           2.
           
           Supposing
           no
           other
           punishment
           but
           what
           is
           the
           immediate
           effect
           of
           Sin
           ,
           the
           most
           vicious
           and
           guilty
           would
           many
           times
           suffer
           the
           least
           punishment
           .
           For
           the
           secret
           Worm
           of
           Conscience
           is
           most
           sensible
           ,
           when
           vice
           is
           first
           springing
           up
           ,
           and
           has
           tender
           roots
           .
           But
           when
           vicious
           habits
           are
           confirm'd
           ,
           
           the
           Conscience
           is
           past
           feeling
           the
           first
           resentments
           .
           There
           are
           many
           instances
           of
           those
           who
           have
           made
           the
           foulest
           crimes
           so
           familiar
           as
           to
           lose
           the
           horror
           that
           naturally
           attends
           them
           .
           And
           many
           that
           have
           been
           prosperous
           in
           their
           villanys
           ,
           dye
           without
           tormenting
           reflections
           on
           their
           guilt
           .
           So
           that
           if
           there
           be
           no
           further
           punishments
           we
           must
           deny
           the
           Divine
           Providence
           ,
           of
           which
           Justice
           is
           an
           eminent
           part
           .
        
      
       
         
           CHAP.
           XII
           .
        
         
           
             Two
             Arguments
             more
             to
             prove
             future
             recompenses
             .
             T
             is
             not
             possible
             for
             civil
             Justice
             to
             dispence
             rewards
             aud
             punishments
             according
             to
             the
             good
             and
             evil
             actions
             of
             Men.
             All
             Nations
             agree
             in
             the
             acknowledgment
             of
             a
             future
             state
             .
             
             The
             innocent
             Conscience
             is
             supported
             under
             an
             unjust
             Sentence
             ,
             
             by
             looking
             to
             the
             superiour
             Tribunal
             .
             The
             courage
             of
             Socrates
             in
             dying
             ,
             with
             the
             cause
             of
             it
             .
             The
             guilty
             Conscience
             terrifies
             with
             the
             apprehension
             of
             judgment
             to
             come
             .
             Tiberius
             his
             complaint
             to
             the
             Senate
             of
             his
             inward
             tortures
             .
             An
             answer
             to
             the
             objection
             that
             we
             have
             not
             sensible
             evidence
             of
             what
             is
             enjoyed
             ,
             and
             what
             is
             sufferd
             in
             the
             next
             life
             .
             Why
             sin
             ,
             a
             transient
             act
             ,
             is
             punished
             with
             eternal
             death
             .
          
        
         
           3.
           
           'T
           Is
           not
           possible
           for
           humane
           Justice
           to
           distribute
           recompence
           exactly
           according
           to
           the
           moral
           qualities
           of
           actions
           ,
           therefore
           we
           may
           rationally
           infer
           there
           will
           be
           a
           future
           Judgment
           .
           This
           appears
           by
           consideriug
           .
        
         
           1.
           
           That
           many
           times
           those
           crimes
           
           are
           equally
           punisht
           here
           ,
           that
           are
           not
           of
           equal
           guilt
           :
           because
           they
           proceed
           from
           different
           sources
           ,
           that
           lye
           so
           low
           as
           the
           strictest
           inquisition
           cannot
           discover
           .
           And
           many
           specious
           actions
           done
           for
           corrupt
           ends
           ,
           and
           therefore
           without
           moral
           value
           ,
           are
           equally
           rewarded
           with
           those
           wherein
           is
           the
           deepest
           tincture
           of
           virtue
           .
           The
           accounts
           of
           civil
           Justice
           are
           made
           by
           the
           most
           visible
           cause
           ,
           not
           by
           the
           secret
           and
           most
           operative
           and
           influential
           .
           Therefore
           a
           superior
           Tribunal
           is
           necessary
           ,
           to
           which
           not
           only
           sensible
           actions
           ,
           but
           their
           most
           inward
           principles
           are
           open
           ,
           that
           will
           exactly
           judge
           of
           moral
           evils
           according
           to
           their
           aggravations
           and
           allays
           ,
           and
           of
           moral
           good
           according
           to
           the
           various
           degrees
           that
           are
           truly
           rewardable
           .
        
         
         
           2.
           
           No
           temporal
           benefits
           are
           the
           proper
           and
           compleat
           reward
           of
           obedience
           to
           God.
           Not
           the
           proper
           ;
           for
           they
           are
           common
           to
           bad
           and
           good
           :
           but
           the
           reward
           of
           Holiness
           must
           be
           peculiar
           to
           it
           ,
           that
           an
           eminent
           distinction
           be
           made
           between
           the
           obedient
           and
           rebellious
           to
           the
           Divine
           Laws
           ,
           otherwise
           it
           will
           not
           answer
           the
           ends
           of
           Government
           .
           And
           they
           are
           not
           the
           compleat
           rewards
           of
           obedience
           .
           For
           God
           rewards
           his
           Servants
           according
           to
           the
           infinite
           treasures
           of
           his
           Goodness
           .
           The
           sensible
           World
           ,
           a
           Kingdom
           so
           vast
           ,
           so
           rich
           ,
           so
           delightful
           ,
           is
           enjoyed
           by
           his
           enemies
           .
           We
           may
           therefore
           certainly
           infer
           he
           has
           reserved
           for
           his
           faithful
           Servants
           a
           more
           excellent
           felicity
           ,
           as
           becomes
           his
           glorious
           goodness
           .
        
         
           3.
           
           The
           extreamest
           temporal
           
           evils
           that
           can
           be
           inflicted
           here
           ,
           are
           not
           correspondent
           to
           the
           guilt
           of
           Sin.
           Men
           can
           only
           torment
           and
           kill
           the
           Body
           ,
           the
           instrument
           and
           less
           guilty
           part
           ,
           but
           cannot
           immediately
           touch
           the
           Soul
           ,
           the
           principal
           cause
           ,
           by
           whose
           influence
           humane
           actions
           are
           vicious
           ,
           and
           justly
           punishable
           .
           From
           hence
           it
           follows
           ,
           that
           supposing
           the
           Wicked
           should
           feel
           the
           utmost
           severity
           of
           Civil
           Laws
           ,
           yet
           there
           remains
           in
           another
           World
           a
           dreadful
           arrear
           of
           misery
           to
           be
           endured
           as
           their
           just
           and
           full
           recompence
           .
        
         
           4.
           
           In
           testimony
           of
           this
           Truth
           ,
           that
           the
           Souls
           of
           Men
           are
           immortal
           to
           Rewards
           and
           Punishments
           ,
           not
           only
           the
           wisest
           Men
           ,
           but
           all
           Nations
           have
           subscrib'd
           .
           The
           darkest
           Pagans
           have
           acknowledged
           a
           Deity
           and
           a
           Providence
           ,
           and
           consequently
           a
           future
           Judgment
           .
           
           Indeed
           this
           spark
           was
           almost
           drown'd
           in
           an
           Abyss
           of
           Fables
           :
           for
           in
           explicating
           the
           process
           and
           Recompences
           of
           the
           last
           Judgment
           they
           mixt
           many
           absurd
           fictions
           with
           truth
           :
           but
           in
           different
           manners
           they
           acknowledged
           the
           same
           thing
           ,
           that
           there
           remains
           another
           life
           ,
           and
           two
           contrary
           states
           according
           to
           our
           actions
           here
           .
           Of
           this
           we
           have
           a
           perfect
           conviction
           from
           the
           immortal
           hopes
           in
           good
           Men
           ,
           and
           the
           endless
           fears
           in
           the
           wicked
           .
           The
           directive
           understanding
           that
           tells
           Man
           his
           duty
           ,
           has
           a
           reflexive
           power
           ,
           and
           approves
           or
           condemns
           with
           respect
           to
           the
           Supreme
           Court
           ,
           where
           it
           shall
           give
           a
           full
           testimony
           .
           Hence
           it
           is
           that
           Conscience
           so
           far
           as
           innocent
           ,
           makes
           an
           Apology
           against
           unjust
           Charges
           ,
           and
           sustains
           a
           Man
           under
           
           the
           most
           cruel
           Sentence
           ,
           being
           perswaded
           of
           a
           superiour
           Tribunal
           that
           will
           rectify
           the
           errors
           of
           Man's
           Judgement
           :
           But
           when
           guilty
           ,
           terrifies
           the
           Offender
           with
           the
           flashes
           of
           Judgment
           to
           come
           ,
           though
           he
           may
           escape
           present
           sufferings
           .
           Of
           this
           double
           power
           of
           Conscience
           I
           shall
           add
           some
           lively
           Examples
           .
        
         
           Plato
           represents
           his
           admirable
           Socrates
           after
           an
           unjust
           Condemnation
           to
           Death
           ,
           
           in
           the
           Prison
           at
           Athens
           encompast
           with
           a
           noble
           circle
           of
           Philosophers
           discoursing
           of
           the
           Souls
           Immortality
           ,
           and
           that
           having
           finisht
           his
           Arguments
           for
           it
           ,
           he
           drank
           the
           Cup
           of
           Poison
           with
           ‖
           an
           undisturbed
           Courage
           ,
           as
           one
           that
           did
           not
           lose
           but
           exchange
           this
           short
           and
           wretched
           life
           for
           a
           blessed
           and
           eternal
           .
           For
           thus
           he
           argued
           ,
           That
           there
           are
           two
           ways
           
           of
           departing
           Souls
           leading
           to
           two
           contrary
           states
           ,
           of
           felicity
           and
           of
           misery
           .
           Those
           who
           had
           defiled
           themselves
           with
           sensual
           Vices
           ,
           and
           given
           full
           scope
           to
           boundless
           lusts
           in
           their
           private
           conversation
           ,
           or
           who
           by
           frauds
           and
           violence
           had
           been
           injurious
           to
           the
           Common-wealth
           ,
           are
           drag'd
           to
           a
           place
           of
           torment
           ,
           and
           for
           ever
           excluded
           from
           the
           joyful
           presence
           of
           the
           blessed
           Society
           above
           .
           But
           those
           who
           had
           preserv'd
           themselves
           upright
           and
           chaste
           ,
           and
           at
           the
           greatest
           distance
           possible
           from
           the
           contagion
           of
           the
           flesh
           ,
           and
           had
           during
           their
           union
           with
           humane
           bodies
           imitated
           the
           Divine
           Life
           ,
           by
           an
           easie
           and
           open
           way
           returned
           to
           God
           from
           whom
           they
           came
           .
           And
           this
           was
           not
           the
           sense
           only
           of
           the
           more
           vertuous
           Heathens
           ,
           but
           even
           some
           of
           those
           
           who
           had
           done
           greatest
           force
           to
           the
           humane
           Nature
           ,
           yet
           could
           not
           so
           darken
           their
           Minds
           ,
           and
           corrupt
           their
           Wills
           ,
           but
           there
           remain'd
           in
           them
           stinging
           apprehensions
           of
           punishment
           hereafter
           .
           Histories
           inform
           us
           of
           many
           Tyrants
           that
           encompast
           with
           the
           strongest
           Guards
           have
           been
           afrighted
           with
           the
           alarms
           of
           an
           accusing
           Conscience
           ,
           and
           seized
           on
           by
           inward
           terrors
           ,
           the
           forerunners
           of
           Hell
           ,
           and
           in
           the
           midst
           of
           their
           luxurious
           stupifying
           pleasures
           have
           been
           haunted
           with
           an
           evil
           Spirit
           ,
           that
           all
           the
           Musick
           in
           the
           World
           could
           not
           charm
           .
           The
           persons
           executed
           by
           their
           commands
           were
           always
           in
           their
           view
           ,
           shewing
           their
           wounds
           ,
           reproaching
           their
           cruelty
           ,
           and
           citing
           them
           before
           the
           High
           and
           Everlasting
           Judg
           the
           righteous
           Avenger
           of
           innocent
           
           Blood.
           How
           fain
           would
           they
           have
           kill'd
           them
           once
           more
           ,
           and
           deprived
           them
           of
           that
           life
           they
           had
           in
           their
           memories
           ?
           but
           that
           was
           beyond
           their
           power
           .
           Of
           this
           we
           have
           an
           eminent
           instance
           in
           ‖
           Tiberius
           ,
           who
           in
           a
           Letter
           to
           the
           Senate
           open'd
           the
           inward
           wounds
           of
           his
           Breast
           ,
           with
           such
           words
           of
           despair
           ,
           as
           might
           have
           moved
           pity
           in
           those
           who
           were
           under
           the
           continual
           fear
           of
           his
           Tyranny
           .
           No
           punishment
           is
           so
           cruel
           as
           when
           the
           Offender
           ,
           and
           Executioner
           are
           the
           same
           Person
           .
           Now
           that
           such
           Peace
           and
           Joy
           are
           the
           effects
           of
           conscious
           integrity
           ,
           that
           such
           disquiets
           and
           fears
           arise
           from
           guilt
           ,
           is
           a
           convincing
           Argument
           that
           the
           Divine
           Providence
           is
           concern'd
           in
           the
           Good
           and
           Evil
           done
           here
           ;
           and
           consequently
           that
           the
           comforts
           of
           Holy
           Souls
           are
           
           the
           first
           fruits
           of
           eternal
           Happiness
           ,
           and
           the
           terrors
           of
           the
           Wicked
           ,
           are
           the
           gradual
           beginnings
           of
           sorrows
           that
           shall
           never
           end
           .
        
         
           Before
           I
           finish
           this
           Discourse
           it
           will
           be
           requisit
           to
           answer
           two
           Objections
           that
           Infidels
           are
           ready
           to
           make
           .
           1.
           
           They
           argue
           against
           the
           reality
           of
           future
           recompences
           ;
           That
           they
           are
           invisible
           ,
           &
           we
           have
           no
           testimony
           frō
           others
           who
           know
           the
           truth
           of
           them
           by
           experience
           .
           As
           Alexanders
           Souldiers
           after
           his
           victories
           in
           the
           East
           ,
           refused
           to
           venture
           over
           the
           Ocean
           with
           him
           for
           the
           conquest
           of
           
             other
             Kingdoms
          
           beyond
           it
           ,
           alledging
           ,
           
             facile
             ista
             finguntur
             quia
             Oceanus
             navigari
             non
             potest
             .
          
           The
           Seas
           were
           so
           vast
           and
           dangerous
           that
           no
           ship
           could
           pass
           through
           them
           .
           Who
           ever
           returned
           that
           was
           there
           ?
           who
           has
           given
           Testimony
           from
           his
           own
           sight
           of
           
           such
           rich
           and
           pleasant
           Countries
           ?
           Nothing
           can
           be
           more
           easily
           feigned
           that
           it
           is
           ,
           than
           that
           of
           which
           there
           can
           be
           no
           proof
           that
           it
           is
           not
           .
           And
           such
           is
           the
           Language
           of
           Infidelity
           :
           Of
           all
           that
           undertook
           that
           endless
           Voyage
           to
           another
           World
           ,
           who
           ever
           came
           back
           through
           the
           immense
           ocean
           of
           the
           Air
           to
           bring
           us
           news
           of
           such
           a
           happy
           Paradise
           as
           to
           make
           us
           despise
           this
           World
           ?
           do
           they
           drink
           the
           Waters
           of
           forgetfulness
           ,
           so
           as
           to
           lose
           the
           memory
           of
           the
           Earth
           and
           its
           Inhabitants
           ?
           If
           there
           were
           a
           place
           of
           endless
           Torments
           ,
           of
           the
           millions
           of
           Souls
           that
           every
           day
           depart
           from
           hence
           ,
           would
           none
           return
           to
           give
           advice
           to
           his
           dear
           friends
           to
           prevent
           their
           misery
           ?
           Or
           when
           they
           have
           taken
           that
           last
           step
           ,
           is
           the
           precipice
           so
           steep
           that
           they
           cannot
           ascend
           hither
           ?
           
           Or
           does
           the
           Soul
           lose
           its
           wings
           that
           it
           cannot
           take
           so
           high
           a
           flight
           ?
           These
           are
           idle
           fancies
           .
           And
           from
           hence
           they
           conclude
           ,
           that
           none
           ever
           return
           ,
           because
           they
           never
           come
           there
           ,
           but
           finally
           perish
           in
           the
           dissolution
           of
           the
           Body
           ,
           and
           are
           lost
           in
           the
           Abyss
           of
           nothing
           :
           when
           they
           cease
           to
           live
           with
           us
           ,
           they
           are
           dead
           to
           themselves
           .
           And
           consequently
           they
           judg
           it
           a
           foolish
           bargain
           to
           part
           with
           what
           is
           present
           and
           certain
           for
           an
           uncertain
           futurity
           .
           Thus
           they
           make
           use
           of
           Reason
           for
           this
           end
           ,
           to
           perswade
           themselves
           that
           men
           are
           of
           the
           same
           nature
           with
           the
           Beasts
           ,
           without
           Reason
           .
        
         
           To
           this
           I
           answer
           .
           First
           ,
           though
           the
           evidence
           of
           the
           future
           state
           be
           not
           equal
           to
           that
           of
           sense
           as
           to
           clearness
           ,
           yet
           't
           is
           so
           convincing
           ,
           even
           by
           
             natural
             light
          
           ,
           that
           upon
           far
           less
           
           Men
           form
           their
           Judgments
           ,
           and
           conduct
           their
           weightiest
           affairs
           in
           the
           World.
           To
           recapitulate
           briefly
           what
           has
           been
           amplified
           before
           ;
           Is
           there
           not
           a
           God
           the
           Maker
           of
           the
           World
           ?
           is
           there
           no
           Counsel
           of
           Providence
           to
           govern
           it
           ?
           no
           Law
           of
           Righteousness
           for
           the
           distinction
           of
           Rewards
           ?
           Are
           there
           not
           moral
           Good
           and
           Evil
           ?
           Are
           Reason
           ,
           Vertue
           ,
           Grace
           ,
           names
           without
           truth
           ,
           like
           Chimaeras
           of
           no
           real
           kind
           ,
           the
           fancies
           of
           Nature
           deceived
           and
           deceiving
           it self
           ?
           Are
           they
           only
           wise
           among
           Men
           ,
           the
           only
           happy
           discoverers
           of
           that
           which
           is
           proper
           ,
           and
           best
           ,
           and
           the
           All
           of
           Man
           ,
           who
           most
           degenerate
           to
           brutishness
           ?
           shall
           we
           judg
           of
           the
           truth
           of
           Nature
           in
           any
           kind
           of
           beings
           ,
           by
           the
           Monsters
           in
           it
           ?
           What
           generation
           of
           Animals
           has
           any
           show
           of
           veneration
           
           of
           a
           Deity
           ,
           or
           a
           value
           for
           Justice
           ,
           either
           peace
           or
           remorse
           of
           Conscience
           ,
           or
           a
           natural
           desire
           of
           an
           intellectual
           happiness
           in
           life
           ,
           and
           an
           eternal
           after
           death
           ?
           Is
           there
           not
           even
           in
           the
           present
           state
           some
           experimental
           sense
           ,
           some
           impressions
           in
           the
           hearts
           of
           Men
           of
           the
           Powers
           of
           the
           World
           to
           come
           ?
           These
           things
           are
           discernable
           to
           all
           unprejudiced
           minds
           .
           And
           can
           it
           be
           pretended
           that
           there
           is
           not
           a
           sufficient
           conviction
           that
           Men
           and
           Beasts
           do
           not
           equally
           perish
           ?
        
         
           2.
           
           There
           is
           a
           vail
           drawn
           over
           the
           Eternal
           World
           for
           most
           wise
           Reasons
           .
           If
           the
           Glory
           of
           Heaven
           were
           clear
           to
           Sense
           ,
           if
           the
           mouth
           of
           the
           bottomless-Pit
           were
           open
           before
           Mens
           eyes
           ,
           there
           would
           be
           no
           place
           for
           Faith
           ,
           and
           Obedience
           would
           not
           be
           the
           effect
           of
           choice
           but
           necessity
           ,
           and
           consequently
           
           there
           would
           be
           no
           visible
           descrimination
           made
           between
           the
           Holy
           and
           the
           Wicked
           .
           The
           violent
           inclinations
           to
           sin
           would
           be
           stopt
           as
           to
           the
           act
           ,
           without
           an
           inward
           real
           change
           of
           the
           Heart
           .
           If
           the
           Blasphemer
           or
           
             false
             Swearer
          
           were
           presently
           
             struck
             dumb
          
           ,
           if
           the
           Drunkard
           should
           never
           recover
           his
           understanding
           ,
           if
           the
           unclean
           wretch
           should
           immediatly
           be
           consumed
           by
           a
           hidden
           Fire
           ,
           or
           his
           sinning
           flesh
           putrifie
           and
           rot
           away
           ;
           if
           for
           every
           vice
           of
           the
           mind
           ,
           some
           disease
           that
           resembles
           it
           in
           the
           Body
           were
           speedily
           inflicted
           as
           a
           just
           punishment
           ,
           the
           World
           indeed
           would
           not
           be
           so
           full
           of
           all
           kinds
           of
           wickedness
           ,
           so
           contagious
           and
           of
           such
           incureable
           malignity
           .
           But
           though
           in
           appearance
           it
           would
           be
           less
           vicious
           ,
           yet
           in
           truth
           and
           reality
           not
           more
           vertuous
           ,
           
           For
           such
           a
           kind
           of
           goodness
           ,
           or
           rather
           not
           guiltiness
           of
           the
           outward
           sinful
           act
           ,
           would
           proceed
           not
           from
           a
           Divine
           Principle
           ,
           a
           free
           Spirit
           of
           love
           to
           God
           and
           Holiness
           ,
           but
           from
           a
           low
           affection
           ,
           mere
           servile
           fear
           of
           Vengeance
           .
           And
           love
           to
           Sin
           is
           consistent
           with
           such
           an
           abstinence
           from
           it
           .
           As
           a
           Merchant
           that
           in
           a
           Tempest
           is
           forc'd
           to
           cast
           his
           Goods
           into
           the
           Sea
           ,
           not
           because
           he
           hates
           them
           ,
           for
           he
           throws
           his
           Heart
           after
           ,
           but
           to
           escape
           drowning
           .
           Now
           that
           the
           real
           difference
           between
           the
           Godly
           and
           the
           Impious
           ,
           the
           Just
           and
           Unjust
           ,
           the
           sober
           and
           intemperate
           may
           appear
           ,
           God
           affords
           to
           men
           such
           evidence
           of
           future
           things
           that
           may
           satisfie
           an
           impartial
           considering
           person
           ,
           and
           be
           a
           sure
           defence
           against
           temptations
           that
           infect
           and
           inchant
           the
           careless
           mind
           ,
           
           and
           pervert
           the
           will
           to
           make
           a
           foolish
           choice
           of
           things
           next
           the
           senses
           for
           happiness
           .
           Yet
           this
           evidence
           is
           not
           so
           clear
           ,
           but
           a
           corrupt
           heart
           may
           by
           a
           secret
           ,
           but
           effectual
           influence
           ,
           darken
           the
           understanding
           ,
           and
           make
           it
           averse
           from
           the
           belief
           of
           unseen
           things
           ,
           and
           strongly
           turn
           it
           from
           serious
           pondering
           those
           terrible
           truths
           that
           controul
           the
           carnal
           desires
           .
        
         
           3.
           
           How
           preposterous
           is
           this
           inference
           ?
           Departed
           Souls
           never
           return
           ,
           therefore
           they
           have
           no
           existence
           ,
           therefore
           we
           are
           but
           a
           breath
           of
           wind
           that
           only
           so
           long
           remains
           in
           being
           ,
           as
           it
           blows
           ,
           a
           shadow
           that
           is
           onely
           whiles
           it
           appears
           ;
           let
           our
           hours
           then
           that
           are
           but
           few
           ,
           be
           fill'd
           with
           pleasures
           ;
           let
           us
           enjoy
           the
           present
           ,
           regardless
           of
           hereafter
           ,
           that
           does
           not
           expect
           us
           .
           Philosophy
           worthy
           
           of
           Brutes
           !
           But
           prudence
           will
           conclude
           if
           the
           condition
           of
           Souls
           that
           go
           hence
           be
           immutable
           ,
           and
           in
           that
           place
           where
           they
           arrive
           ,
           they
           must
           be
           for
           ever
           ,
           it
           should
           be
           our
           cheifest
           care
           to
           direct
           them
           well
           :
           if
           upon
           our
           entrance
           into
           the
           next
           World
           Eternity
           shuts
           the
           door
           upon
           us
           ,
           and
           the
           happiness
           and
           misery
           of
           it
           is
           not
           measur'd
           by
           time
           ,
           but
           the
           one
           excludes
           all
           fear
           ,
           the
           other
           all
           hope
           of
           Change
           ,
           't
           is
           necessary
           to
           govern
           all
           our
           actions
           with
           a
           final
           respect
           to
           that
           state
           .
           This
           is
           to
           discourse
           as
           a
           Man
           according
           to
           the
           Principles
           of
           right
           Reason
           .
        
         
           2.
           
           If
           it
           be
           objected
           that
           it
           seems
           hard
           that
           a
           transient
           sin
           should
           be
           punish't
           with
           Eternal
           Torments
           :
           a
           clear
           and
           just
           answer
           may
           be
           given
           .
        
         
           This
           conceit
           in
           Men
           proceeds
           
           from
           a
           superficial
           deceitful
           view
           of
           sin
           in
           the
           disguises
           of
           a
           temptation
           ,
           as
           it
           flatters
           the
           senses
           ,
           without
           a
           sincere
           distinct
           reflection
           on
           its
           essential
           malignity
           .
           From
           hence
           they
           judge
           of
           their
           sins
           ,
           as
           light
           spots
           ,
           inevitable
           accidents
           ,
           lapses
           that
           cannot
           be
           prevented
           by
           humane
           frailty
           ,
           errors
           excusable
           by
           common
           practice
           .
           Thus
           the
           subtilty
           of
           Satan
           joyned
           with
           the
           folly
           of
           Men
           represents
           great
           sins
           as
           small
           ,
           and
           small
           as
           none
           at
           all
           ,
           to
           undervalue
           and
           extenuate
           some
           ,
           and
           to
           give
           full
           license
           and
           warrant
           to
           others
           .
           And
           thus
           deceived
           ,
           they
           are
           ready
           to
           think
           it
           disagreeing
           to
           the
           Divine
           Goodness
           to
           punish
           sin
           so
           severely
           as
           't
           is
           threatned
           .
           But
           did
           they
           with
           intent
           and
           feeling
           thoughts
           look
           through
           the
           pleasing
           surface
           into
           the
           intrinsick
           evil
           of
           Sin
           ,
           as
           it
           is
           
           rebellion
           against
           God
           ,
           and
           the
           progeny
           of
           a
           will
           corrupted
           by
           its
           own
           perversness
           and
           pernitious
           habits
           ,
           they
           would
           be
           convinc'd
           ,
           that
           God
           acts
           in
           a
           manner
           worthy
           of
           his
           Nature
           ,
           in
           the
           ordaining
           and
           inflicting
           eternal
           punishment
           on
           impenitent
           sinners
           .
           And
           't
           is
           observable
           that
           most
           dangerous
           effects
           follow
           by
           separating
           these
           two
           in
           the
           minds
           of
           Men.
           For
           if
           they
           consider
           eternal
           death
           without
           respect
           to
           the
           merit
           of
           Sin
           ,
           they
           easily
           conceive
           of
           God
           as
           incompassionate
           ,
           an
           enemy
           to
           his
           Creature
           ,
           that
           is
           pleased
           with
           its
           misery
           .
           And
           such
           fearful
           conceits
           ,
           such
           black
           melancholy
           vapours
           congeal
           the
           heart
           and
           stupefy
           its
           active
           powers
           ,
           and
           cause
           a
           desperate
           neglect
           of
           our
           duties
           ,
           as
           if
           God
           would
           not
           accept
           our
           sincere
           endeavours
           to
           please
           him
           .
           But
           if
           
           on
           the
           other
           side
           ,
           they
           regard
           their
           Sins
           abstracted
           from
           the
           dreadful
           punishment
           that
           ensues
           ,
           they
           form
           the
           notion
           of
           a
           Deity
           soft
           and
           careless
           ,
           little
           moved
           with
           their
           faults
           ,
           easie
           and
           indulgent
           to
           pardon
           them
           .
           Thus
           the
           sensual
           presumer
           becomes
           secure
           ,
           and
           incorrigible
           in
           his
           wickedness
           .
           But
           we
           must
           consider
           these
           two
           Objects
           as
           most
           strictly
           joyn'd
           ;
           the
           Judgment
           of
           God
           with
           respect
           to
           Sin
           that
           alwayes
           precedes
           it
           ,
           and
           Sin
           with
           respect
           to
           the
           punishment
           that
           follows
           it
           ,
           in
           the
           infallible
           order
           of
           Divine
           Justice
           .
           And
           thus
           we
           shall
           conceive
           of
           God
           becoming
           his
           perfections
           :
           that
           he
           is
           gratious
           and
           merciful
           ,
           and
           loves
           the
           work
           of
           his
           hands
           ;
           but
           that
           he
           is
           Holy
           and
           Just
           ,
           and
           hates
           Sin
           infinitely
           more
           than
           Men
           love
           it
           .
           These
           are
           the
           two
           principal
           ideas
           
           we
           should
           form
           of
           God
           ,
           with
           respect
           to
           his
           moral
           Government
           ,
           and
           are
           mainly
           influential
           on
           his
           Subject
           .
           For
           the
           correspondent
           affections
           in
           us
           to
           those
           Attributes
           ,
           are
           a
           reverent
           love
           of
           his
           Goodness
           ,
           and
           a
           tender
           apprehension
           of
           his
           displeasure
           ,
           the
           powerful
           motives
           to
           induce
           us
           to
           the
           practice
           of
           Holiness
           ,
           and
           avert
           us
           from
           sin
           .
        
         
           Now
           that
           the
           Divine
           Law
           is
           not
           hard
           in
           its
           Sanction
           ,
           forbidding
           Sin
           upon
           the
           pain
           of
           Eternal
           Death
           ,
           will
           appear
           by
           a
           due
           representation
           of
           the
           essential
           evil
           of
           Sin.
           This
           is
           discovered
           by
           considering
           ,
        
         
           1.
           
           The
           Glorious
           Object
           against
           whom
           it
           is
           committed
           .
           'T
           is
           a
           Rule
           universally
           acknowledged
           ,
           that
           from
           the
           quality
           of
           the
           person
           offended
           ,
           the
           Measure
           and
           
           Weight
           is
           taken
           of
           the
           offence
           .
           Now
           as
           the
           Nature
           and
           Perfections
           of
           God
           ,
           so
           his
           Dignity
           and
           Majesty
           is
           Infinite
           ,
           and
           from
           hence
           the
           transcendent
           guilt
           of
           Sin
           arises
           .
           The
           
             formalis
             ratio
          
           of
           Sin
           is
           disobedience
           to
           the
           Divine
           Law
           ,
           and
           the
           least
           breach
           of
           it
           ,
           even
           a
           vain
           thought
           ,
           an
           idle
           word
           ,
           an
           unprofitable
           action
           ,
           is
           in
           its
           proper
           nature
           a
           rebellious
           contempt
           of
           the
           Authority
           of
           the
           Wise
           and
           Holy
           Law-giver
           .
           Now
           that
           a
           poor
           Worm
           should
           dare
           to
           rebel
           against
           the
           Lord
           of
           Heaven
           and
           Earth
           ,
           and
           if
           it
           were
           possible
           dethrone
           him
           ,
           what
           understanding
           can
           conceive
           the
           vastness
           of
           its
           guilt
           ?
           No
           finite
           sufferings
           in
           what
           degrees
           so
           ever
           are
           equal
           reparation
           for
           the
           offence
           .
           After
           the
           revolution
           of
           millions
           of
           years
           in
           a
           state
           of
           misery
           the
           sinner
           
           cannot
           plead
           for
           a
           release
           ;
           because
           he
           has
           not
           made
           full
           payment
           for
           his
           fault
           ,
           the
           rights
           of
           Justice
           are
           not
           satisfied
           .
        
         
           If
           it
           be
           objected
           ,
           that
           this
           will
           infer
           an
           equality
           between
           all
           Sins
           .
        
         
           I
           answ
           .
           Though
           there
           is
           a
           great
           disparity
           in
           Sins
           with
           respect
           to
           their
           immediate
           Causes
           ,
           Circumstances
           ,
           complicated
           Nature
           and
           Quality
           ,
           by
           which
           some
           have
           a
           more
           odious
           turpitude
           adhering
           to
           them
           ,
           yet
           they
           all
           agree
           in
           the
           general
           nature
           of
           Sin
           ,
           relating
           to
           the
           Law
           of
           God
           ,
           and
           consequently
           in
           their
           order
           to
           Eternal
           Death
           .
           The
           least
           disobedience
           has
           as
           truly
           the
           formality
           of
           Sin
           ,
           as
           what
           is
           so
           in
           the
           Supreme
           degree
           .
           This
           may
           be
           illustrated
           by
           a
           comparison
           .
           As
           the
           Parts
           of
           the
           World
           compared
           with
           one
           another
           ,
           are
           of
           different
           elevation
           and
           greatness
           ;
           
           the
           Earth
           and
           Water
           are
           in
           the
           lowest
           place
           ,
           and
           but
           as
           a
           point
           to
           the
           Celestial
           Orbs
           ,
           that
           are
           above
           the
           highest
           regions
           of
           the
           Air
           ;
           yet
           if
           we
           compare
           them
           with
           that
           infinite
           space
           that
           is
           without
           the
           circumference
           of
           the
           Heavens
           ,
           they
           are
           equally
           distant
           from
           the
           utmost
           extent
           of
           it
           ,
           and
           equally
           disproportioned
           to
           its
           immensity
           .
           For
           greater
           or
           less
           ,
           higher
           or
           lower
           ,
           are
           no
           approaches
           to
           what
           is
           Infiniter
           .
           Thus
           there
           are
           several
           degrees
           of
           malignity
           in
           sins
           ,
           compar'd
           one
           with
           another
           ,
           but
           as
           they
           are
           injurious
           to
           the
           infinite
           and
           incomprehensible
           Majesty
           of
           God
           ,
           there
           is
           the
           same
           kind
           of
           malignity
           ,
           and
           so
           far
           an
           equality
           between
           them
           .
           Rebellion
           in
           the
           least
           instance
           ,
           
             is
             as
             the
             sin
             of
             Witchcraft
             ,
          
           and
           stubbornness
           in
           the
           smallest
           matters
           
             is
             as
             Idolatry
          
           ;
           
           that
           is
           ,
           the
           least
           Sin
           is
           as
           truly
           repugnant
           to
           the
           Divine
           Law
           ,
           as
           those
           that
           in
           the
           highest
           manner
           are
           opposit
           to
           the
           Truth
           and
           Glory
           of
           the
           Deity
           .
           And
           from
           hence
           their
           proportion
           to
           punishment
           is
           not
           distinguish'd
           by
           temporal
           and
           eternal
           ,
           but
           by
           stronger
           or
           remisser
           degrees
           of
           Torment
           ,
           by
           suffering
           the
           Rods
           or
           Scorpions
           of
           Justice
           in
           that
           endless
           duration
           .
        
         
           'T
           is
           a
           vain
           excuse
           to
           say
           that
           God
           can
           receive
           no
           hurt
           by
           Sin
           ,
           as
           will
           appear
           in
           a
           case
           of
           infinitely
           a
           lower
           nature
           .
           The
           counterfeiting
           of
           the
           Broad-Seal
           does
           no
           hurt
           to
           the
           Person
           of
           the
           King
           ,
           but
           't
           is
           injurious
           to
           his
           Honour
           and
           Government
           ,
           and
           the
           Offender
           incurs
           the
           guilt
           of
           High-Treason
           ,
           and
           is
           punish'd
           accordingly
           .
        
         
           2.
           
           Consider
           Man's
           relation
           to
           God
           as
           the
           Creator
           and
           Preserver
           ,
           
           who
           gives
           him
           life
           and
           innumerable
           benefits
           ,
           who
           conferrs
           on
           him
           the
           most
           shining
           marks
           of
           his
           favour
           ,
           and
           this
           unspeakably
           inhances
           the
           guilt
           of
           Sin
           against
           God
           ,
           by
           adding
           Ingratitude
           to
           Rebellion
           ,
           the
           abuse
           of
           his
           Goodness
           to
           the
           ignominious
           affront
           of
           his
           Majesty
           .
           The
           degrees
           of
           Guilt
           arise
           in
           proportion
           to
           our
           Duty
           and
           Obligations
           .
           For
           Man
           then
           to
           turn
           Enemy
           against
           his
           Father
           and
           Sovereign
           ,
           to
           deprave
           and
           pervert
           his
           Gifts
           ,
           to
           deface
           his
           Image
           ,
           to
           obscure
           his
           Glory
           ,
           justly
           provokes
           his
           extream
           Anger
           .
           If
           in
           the
           Judgement
           of
           Mankind
           some
           heinous
           Offenders
           ,
           as
           Parricides
           ,
           the
           Assassinates
           of
           Kings
           ,
           the
           Betrayers
           of
           their
           Countrey
           ,
           contract
           so
           great
           a
           guilt
           as
           exceeds
           the
           most
           exquisite
           Torments
           that
           the
           Criminal
           can
           endure
           ,
           and
           no
           
           less
           than
           Death
           ,
           that
           for
           ever
           deprives
           of
           all
           that
           is
           valuable
           and
           pleasant
           in
           this
           natural
           life
           ,
           is
           an
           equal
           punishment
           to
           it
           ;
           What
           temporal
           Sufferings
           can
           expiate
           sin
           against
           God
           ?
           For
           besides
           the
           transcendent
           excellence
           of
           his
           Nature
           ,
           infinitely
           rais'd
           above
           all
           other
           beings
           ,
           there
           are
           united
           in
           him
           in
           an
           incomparable
           degree
           ,
           all
           the
           Rights
           that
           are
           inherent
           in
           our
           Parents
           ,
           Princes
           ,
           or
           Country
           ,
           for
           benefits
           received
           from
           them
           .
           And
           may
           he
           not
           then
           justly
           deprive
           ungracious
           Rebels
           for
           ever
           of
           the
           comforts
           of
           his
           reviving
           Presence
           ?
        
         
           3.
           
           The
           necessity
           of
           Eternal
           Recompences
           to
           excite
           a
           constant
           fear
           in
           Men
           of
           offending
           God
           ,
           makes
           the
           Justice
           of
           them
           visible
           .
           For
           (
           as
           it
           has
           been
           proved
           before
           )
           whiles
           they
           are
           cloathed
           with
           
           flesh
           and
           blood
           ,
           the
           disposition
           inclining
           from
           within
           ,
           and
           the
           temptation
           urging
           from
           without
           ,
           if
           the
           punishment
           of
           sin
           were
           not
           far
           more
           terrible
           ,
           than
           the
           pleasures
           of
           it
           are
           alluring
           ,
           there
           would
           be
           no
           effectual
           restraint
           upon
           the
           riots
           of
           the
           carnal
           appetite
           .
           Now
           if
           civil
           Justice
           ,
           for
           the
           preservation
           of
           society
           ,
           wisely
           decrees
           such
           penalties
           for
           offences
           as
           are
           requisite
           to
           maintain
           the
           honour
           of
           Laws
           that
           are
           founded
           in
           equity
           ,
           either
           by
           preventing
           ,
           or
           by
           repairing
           the
           the
           injury
           done
           to
           them
           ;
           Is
           it
           not
           most
           righteous
           that
           the
           Supreme
           Lord
           of
           the
           World
           should
           secure
           obedience
           to
           his
           most
           holy
           Laws
           ,
           by
           annexing
           such
           penalties
           as
           are
           necessary
           to
           induce
           a
           reverence
           of
           them
           in
           his
           Subjects
           ,
           and
           to
           execute
           the
           sentence
           in
           full
           severity
           upon
           presumptuous
           Transgressors
           ?
           
           without
           this
           the
           Divine
           Government
           would
           be
           dissolved
           .
        
         
           4.
           
           Eternal
           Life
           ,
           and
           Eternal
           Death
           are
           set
           before
           Men
           ,
           to
           encourage
           them
           to
           obedience
           and
           deter
           them
           from
           Sin
           ,
           so
           that
           none
           dies
           but
           for
           wilful
           impenitence
           .
           And
           can
           there
           be
           the
           least
           aspersion
           of
           unjust
           rigour
           cast
           on
           God's
           proceedings
           in
           Judgment
           ?
           If
           it
           be
           said
           ,
           't
           is
           so
           contrary
           to
           the
           most
           inviolable
           inclinations
           of
           Nature
           ,
           that
           no
           Man
           can
           choose
           his
           own
           destruction
           :
           to
           that
           a
           full
           answer
           may
           be
           given
           .
           'T
           is
           true
           Man
           cannot
           devest
           Reason
           and
           Sense
           so
           as
           to
           choose
           directly
           and
           intentionally
           Eternal
           Misery
           ,
           but
           vertually
           and
           by
           consequence
           he
           does
           .
           For
           the
           deliberate
           choice
           of
           Sin
           as
           pleasant
           or
           profitable
           ,
           though
           damnable
           in
           the
           issue
           ,
           is
           
           by
           just
           interpretation
           a
           choosing
           of
           the
           punishment
           that
           attends
           it
           .
           And
           to
           make
           it
           clear
           ,
           that
           sinners
           are
           in
           love
           with
           perishing
           ,
           let
           us
           consider
           ,
        
         
           1.
           
           The
           inestimable
           reward
           of
           Obedience
           they
           refuse
           .
           'T
           is
           a
           felicity
           worth
           as
           much
           as
           the
           enjoyment
           of
           God
           himself
           ,
           and
           as
           durable
           as
           Eternity
           .
           Now
           what
           is
           put
           in
           the
           Ballance
           against
           Heaven
           ?
           
             Only
             this
             World
             that
             passes
             away
             ,
             with
             the
             lusts
             thereof
             .
          
           And
           it
           argues
           a
           violent
           propension
           in
           the
           will
           to
           carnal
           things
           ,
           when
           the
           little
           fleeting
           pleasures
           of
           Sense
           (
           how
           empty
           ,
           how
           vanishing
           !
           )
           outweigh
           in
           the
           competition
           the
           substantial
           everlasting
           Blessedness
           of
           the
           Spirit
           .
           And
           what
           a
           vile
           contempt
           is
           it
           of
           the
           Perfections
           of
           God
           ,
           that
           such
           base
           things
           ,
           such
           trifling
           Temptations
           should
           
           be
           chosen
           before
           him
           ?
           Were
           it
           not
           visibly
           true
           ,
           Reason
           would
           deny
           the
           possibility
           of
           it
           .
           'T
           is
           as
           if
           the
           Wife
           of
           a
           Prince
           should
           prefer
           in
           her
           affections
           before
           him
           a
           diseased
           deformed
           Slave
           .
           Or
           ,
           as
           if
           one
           should
           choose
           the
           food
           of
           Beasts
           ,
           Hay
           ,
           Acorns
           or
           Carrion
           ,
           before
           the
           provisions
           of
           a
           Royal
           Table
           .
           This
           is
           no
           Hyperbole
           ,
           no
           Exaggregation
           ,
           but
           the
           reality
           ,
           infinitely
           exceeds
           all
           Figures
           .
           And
           is
           it
           not
           perfectly
           reasonable
           that
           sinners
           should
           inherit
           their
           own
           option
           ?
        
         
           2.
           
           This
           rejecting
           of
           Eternal
           Life
           by
           sinners
           ,
           is
           peremptory
           against
           the
           best
           and
           often
           renewed
           means
           to
           induce
           them
           to
           accept
           of
           it
           .
           They
           are
           allured
           by
           the
           sweetest
           Mercies
           ,
           urged
           by
           the
           strongest
           terrours
           ,
           to
           forsake
           their
           beloved
           lusts
           and
           be
           happy
           .
           And
           
           
             till
             the
             riches
             of
             goodness
             and
             forbearance
             are
             dispised
             ,
          
           they
           are
           not
           past
           hopes
           .
           For
           though
           the
           sentence
           of
           the
           Law
           be
           decisive
           upon
           the
           first
           act
           of
           sin
           ,
           yet
           't
           is
           not
           irrevocable
           but
           upon
           impenitence
           in
           it
           .
           But
           when
           sin
           has
           such
           an
           absolute
           Empire
           in
           the
           Will
           ,
           that
           no
           obligations
           ,
           no
           invitations
           can
           prevail
           with
           it
           ,
           't
           is
           manifest
           ,
           that
           obstinacy
           is
           an
           ingredient
           in
           the
           refusal
           of
           Heaven
           .
           And
           is
           it
           not
           most
           just
           that
           an
           obstinate
           aversation
           from
           God
           should
           be
           punish'd
           with
           an
           everlasting
           exclusion
           from
           his
           Glory
           ?
           This
           will
           clearly
           vindicate
           Divine
           Justice
           ,
           and
           render
           sinners
           excuseless
           in
           the
           day
           of
           accounts
           .
           God
           will
           overcome
           when
           he
           judges
           ,
           and
           every
           mouth
           be
           stopt
           .
           This
           will
           be
           a
           fiery
           addition
           to
           their
           misery
           ,
           and
           feed
           the
           never
           dying
           Worm
           .
           For
           
           by
           reflecting
           upon
           what
           they
           have
           irrecoverably
           lost
           ,
           and
           what
           they
           must
           for
           ever
           suffer
           ,
           and
           that
           by
           their
           own
           wretched
           choice
           ,
           the
           awakened
           Conscience
           turns
           the
           most
           cruel
           fiend
           against
           it self
           .
           
             In
             Hell
             there
             is
             weeping
             and
             gnashing
             of
             Teeth
             .
          
           Extreme
           Misery
           and
           extreme
           Fury
           ,
           Despair
           and
           Rage
           ,
           are
           the
           true
           Characters
           of
           Damnation
           .
        
      
       
         
           CHAP.
           XIII
           .
           
        
         
           
             What
             influence
             the
             Doctrine
             of
             the
             future
             state
             should
             have
             upon
             our
             practice
             .
             It
             must
             regulate
             our
             esteem
             of
             present
             things
             .
             And
             reconcile
             our
             affections
             to
             any
             condition
             here
             ,
             so
             far
             as
             it
             may
             be
             an
             advantage
             to
             prepare
             us
             for
             the
             better
             World.
             The
             chiefest
             care
             is
             due
             to
             the
             immortal
             
             part
             .
             The
             just
             value
             of
             Time
             and
             how
             it
             should
             be
             improved
             .
             'T
             is
             the
             best
             Wisdom
             to
             govern
             our
             whole
             course
             of
             life
             here
             ,
             with
             regard
             to
             Eternity
             that
             expects
             us
             .
          
        
         
           I
           Will
           now
           briefly
           shew
           what
           influence
           this
           principle
           of
           Natural
           Religion
           should
           have
           on
           our
           practice
           .
           T
           is
           not
           a
           matter
           of
           pure
           speculation
           ,
           but
           infinitely
           concerns
           all
           .
           For
           whatever
           inequality
           there
           is
           between
           Men
           with
           respect
           to
           temporal
           Accidents
           in
           the
           present
           state
           ,
           yet
           there
           is
           no
           difference
           with
           regard
           to
           things
           future
           .
           Their
           Souls
           are
           equally
           immortal
           ,
           and
           capable
           of
           the
           same
           blessedness
           ,
           and
           liable
           to
           the
           same
           misery
           .
           It
           is
           most
           necessary
           therefore
           to
           reflect
           upon
           what
           so
           nearly
           touches
           us
           .
           If
           the
           eternal
           state
           hereafter
           were
           not
           an
           infallible
           Truth
           ,
           but
           
           only
           a
           probable
           opinion
           ,
           and
           the
           Arguments
           for
           and
           against
           it
           were
           so
           equal
           ,
           that
           the
           Understanding
           remained
           in
           suspence
           ,
           yet
           the
           importance
           is
           so
           vast
           ,
           either
           to
           enjoy
           for
           ever
           the
           clear
           vision
           of
           God
           ,
           or
           to
           be
           cast
           into
           an
           everlasting
           Hell
           ,
           that
           Prudence
           requires
           all
           possible
           diligence
           in
           what-ever
           is
           necessary
           to
           obtain
           the
           one
           ,
           and
           escape
           the
           other
           .
           But
           this
           Doctrine
           is
           not
           meerly
           within
           the
           terms
           of
           Probability
           ,
           but
           is
           clear
           ,
           by
           irrefutable
           evidence
           .
           And
           if
           those
           prophane
           Miscreants
           who
           endeavour
           by
           frigid
           Railleries
           to
           expose
           the
           serious
           care
           of
           Salvation
           to
           scorn
           ,
           and
           by
           trifling
           Arguments
           would
           fain
           weaken
           their
           assent
           to
           this
           great
           Truth
           ,
           had
           not
           lost
           the
           humane
           property
           of
           blushing
           ,
           they
           would
           be
           covered
           with
           Confusion
           ,
           whilst
           they
           contradict
           
           not
           only
           what
           the
           wisest
           and
           best
           Men
           have
           unanswerably
           proved
           ,
           but
           what
           their
           very
           opposition
           confirms
           .
           For
           the
           doubting
           of
           the
           Soul's
           Immortality
           ,
           is
           a
           strong
           Argument
           that
           't
           is
           immortal
           .
           Because
           ,
           only
           a
           spiritual
           being
           ,
           and
           therefore
           not
           liable
           to
           dissolution
           and
           death
           ,
           is
           capable
           of
           reflecting
           whether
           it
           shall
           continue
           for
           ever
           .
        
         
           It
           does
           not
           require
           subtilty
           of
           wit
           ,
           or
           strength
           of
           Reason
           to
           draw
           out
           the
           proper
           uses
           of
           this
           Doctrine
           ,
           as
           Gold
           from
           the
           Mines
           by
           digging
           into
           the
           bowels
           of
           the
           Earth
           ;
           but
           the
           Consequences
           are
           clear
           and
           sensible
           to
           all
           that
           will
           duly
           consider
           things
           .
           If
           in
           the
           next
           World
           there
           are
           good
           things
           and
           evil
           things
           ,
           great
           ,
           as
           the
           possessing
           or
           losing
           an
           infinite
           Felicity
           ,
           and
           lasting
           as
           Eternity
           ,
           and
           distant
           from
           us
           no
           farther
           than
           
           Death
           is
           from
           Life
           ,
           that
           is
           ,
           then
           a
           Candle
           from
           being
           blown
           out
           that
           is
           exposed
           to
           all
           the
           winds
           ,
           't
           is
           absolutely
           necessary
           to
           regulate
           our selves
           in
           the
           present
           state
           by
           a
           continual
           respect
           to
           the
           future
           .
           As
           the
           Travellers
           in
           the
           Desart
           of
           Arabia
           ,
           (
           that
           is
           all
           Sand
           ,
           movable
           by
           every
           blast
           ,
           so
           that
           no
           visible
           path
           remains
           to
           prevent
           their
           wandrings
           )
           observe
           the
           Stars
           to
           direct
           them
           in
           their
           Journy
           to
           the
           place
           they
           intend
           .
           
             Thus
             we
             must
             look
             not
             to
             the
             things
             that
             are
             seen
             ,
             but
             to
             things
             that
             are
             not
             seen
             ,
             eternal
             above
             ,
          
           to
           conduct
           us
           safely
           thorow
           this
           material
           mutable
           World
           to
           Felicity
           .
           More
           particularly
           ,
        
         
           1.
           
           This
           should
           regulate
           our
           Judgment
           of
           all
           temporal
           things
           .
           Worldly
           happiness
           is
           but
           a
           Picture
           ,
           that
           seen
           by
           Sence
           ,
           the
           false
           light
           of
           the
           present
           time
           ,
           has
           an
           alluring
           
           appearance
           ,
           but
           if
           look'd
           on
           by
           Faith
           the
           true
           light
           of
           Eternity
           ,
           it
           is
           discovered
           to
           be
           a
           disfigur'd
           and
           unamiable
           confusion
           of
           spots
           .
           This
           unbinds
           the
           Charm
           ,
           and
           discovers
           the
           vanity
           and
           illusion
           of
           what
           ever
           is
           admirable
           in
           the
           eyes
           of
           flesh
           .
           Can
           any
           carry
           the
           least
           mark
           of
           Honour
           ,
           one
           farthing
           of
           their
           Treasures
           ,
           any
           shadow
           of
           their
           Beauty
           ,
           one
           drop
           of
           their
           Pleasure
           with
           them
           to
           another
           World
           ?
           As
           in
           the
           Night
           all
           Colours
           are
           the
           same
           ,
           the
           Crimson
           cannot
           be
           distinguish'd
           from
           Black
           ,
           nor
           Purple
           from
           Green
           :
           when
           the
           light
           is
           withdrawn
           that
           gave
           them
           life
           ,
           they
           cease
           to
           be
           visible
           ,
           and
           are
           buried
           in
           the
           same
           indifferent
           obscurity
           .
           So
           in
           the
           state
           after
           Death
           ,
           the
           most
           remarkable
           differences
           of
           this
           World
           are
           no
           more
           .
           And
           is
           that
           worthy
           of
           
           our
           esteem
           that
           attends
           us
           for
           a
           little
           time
           ,
           and
           leaves
           us
           for
           ever
           ?
           Can
           that
           be
           our
           happiness
           that
           when
           we
           die
           and
           cease
           to
           be
           mortal
           ,
           ceases
           to
           be
           ours
           ?
           If
           Man
           did
           only
           live
           to
           die
           ,
           and
           there
           were
           an
           absolute
           end
           of
           him
           ,
           present
           things
           were
           more
           valuable
           in
           the
           quality
           of
           an
           earthly
           Felicity
           ,
           as
           being
           his
           All
           ;
           but
           if
           he
           dies
           to
           live
           in
           another
           World
           ,
           and
           all
           that
           in
           the
           language
           of
           the
           Earth
           (
           full
           of
           Improprieties
           and
           moral
           Soloecisms
           )
           we
           call
           ours
           ,
           must
           be
           left
           at
           the
           gates
           of
           Death
           ,
           the
           entrance
           of
           Eternity
           ,
           they
           cannot
           be
           the
           materials
           of
           our
           happiness
           .
        
         
           Seneca
           ,
           contemplating
           the
           beauty
           and
           greatness
           of
           those
           Orbs
           of
           Light
           above
           ,
           cast
           down
           his
           Eyes
           to
           find
           out
           the
           Earth
           hardly
           visible
           at
           that
           distance
           ,
           and
           breaks
           forth
           in
           a
           Philosophical
           disdain
           ,
           
           Is
           it
           this
           to
           which
           the
           great
           designes
           and
           vast
           desires
           of
           Men
           are
           confin'd
           ?
           Is
           it
           for
           this
           there
           is
           such
           disturbance
           of
           Nations
           ,
           Wars
           and
           shedding
           of
           Blood
           ?
           O
           folly
           ,
           O
           fury
           of
           deceived
           Men
           !
           to
           imagine
           great
           Kingdoms
           in
           the
           compass
           of
           an
           Atome
           ,
           to
           raise
           Armies
           to
           divide
           a
           point
           of
           Earth
           with
           their
           Swords
           !
           'T
           is
           just
           as
           if
           the
           Ants
           should
           conceive
           a
           Field
           to
           be
           several
           Kingdoms
           ,
           and
           fiercely
           contend
           to
           inlarge
           their
           borders
           ,
           and
           celebrate
           a
           Triumph
           in
           gaining
           a
           foot
           of
           earth
           ,
           as
           a
           new
           Province
           to
           their
           Empire
           .
           
           And
           from
           hence
           he
           excites
           Men
           to
           ascend
           in
           their
           thoughts
           ,
           and
           take
           an
           intellectual
           possession
           of
           the
           material
           Heavens
           ,
           as
           most
           worthy
           of
           their
           minds
           .
           But
           the
           Soul
           that
           raised
           by
           Faith
           looks
           beyond
           the
           Starry
           Heavens
           ,
           how
           much
           more
           justly
           is
           it
           fill'd
           with
           
           noble
           wonder
           at
           the
           Divine
           and
           truly
           great
           things
           ,
           in
           the
           Spiritual
           World
           ,
           and
           looks
           down
           on
           the
           lower
           Scene
           of
           things
           ,
           and
           all
           that
           has
           the
           name
           of
           felicity
           here
           ,
           as
           sordid
           and
           vile
           ?
           The
           foresight
           that
           within
           a
           little
           while
           this
           World
           shall
           be
           dissolv'd
           ,
           and
           time
           shall
           be
           no
           more
           ,
           makes
           it
           not
           seem
           to
           be
           in
           the
           Eyes
           of
           a
           Believer
           that
           great
           thing
           ,
           as
           't
           is
           represented
           to
           the
           rest
           of
           Men.
           He
           looks
           upon
           those
           who
           shine
           in
           Pomp
           and
           flow
           in
           Pleasure
           ,
           and
           think
           themselves
           happy
           ,
           to
           be
           as
           a
           Beggar
           in
           a
           Dream
           ,
           that
           thinks
           himself
           rich
           in
           treasures
           :
           for
           present
           things
           are
           only
           colour'd
           with
           the
           appearence
           of
           felicity
           ,
           and
           are
           as
           vanishing
           as
           the
           fictions
           of
           fancy
           .
           While
           carnal
           Men
           will
           believe
           nothing
           but
           what
           they
           see
           ,
           feel
           and
           enjoy
           by
           their
           Senses
           ,
           
           and
           embrace
           meer
           shadows
           as
           solid
           felicity
           ,
           he
           considers
           them
           with
           compassion
           .
           For
           't
           is
           with
           them
           ,
           as
           with
           one
           that
           in
           the
           rage
           of
           a
           Fever
           ,
           laughs
           ,
           sings
           ,
           triumphs
           .
           Tell
           him
           that
           he
           is
           not
           himself
           ,
           he
           thinks
           you
           are
           mad
           for
           saying
           so
           .
           Tell
           him
           when
           his
           fiery
           spirits
           shall
           be
           wasted
           ,
           and
           that
           heat
           of
           Blood
           that
           makes
           him
           so
           lively
           and
           strong
           ,
           shall
           decline
           and
           cool
           ,
           he
           will
           be
           in
           extreme
           danger
           of
           Death
           ;
           he
           replies
           he
           was
           never
           in
           better
           health
           .
           But
           who
           envies
           him
           that
           happiness
           which
           he
           seems
           to
           enjoy
           ?
           none
           but
           one
           that
           is
           a
           mad-man
           like
           him
           .
           Nay
           ,
           a
           Father
           ,
           a
           Brother
           ,
           a
           Friend
           look
           on
           him
           with
           a
           mourning
           Eye
           and
           Heart
           :
           For
           he
           is
           only
           happy
           in
           his
           own
           conceit
           ,
           and
           that
           conceit
           proceeds
           from
           his
           distraction
           .
           Thus
           the
           power
           of
           Truth
           is
           victorious
           in
           
           sober
           men
           ,
           &
           does
           not
           suffer
           them
           to
           be
           cheated
           with
           the
           false
           shew
           of
           good
           that
           respects
           the
           Body
           .
           No
           credit
           is
           given
           to
           the
           appearance
           of
           Sense
           ,
           when
           Reason
           discerns
           the
           Deception
           ,
           and
           judges
           otherwise
           .
           And
           thus
           the
           clear
           infallible
           light
           of
           Faith
           directs
           the
           Judgment
           of
           things
           present
           with
           respect
           to
           the
           eternal
           Interest
           of
           the
           Soul.
           This
           makes
           a
           Believer
           prefer
           severe
           Wisdom
           before
           the
           sweetest
           Follies
           ,
           unpleasing
           Truth
           before
           all
           the
           dear
           Deceits
           of
           sensual
           Persons
           .
        
         
           In
           short
           ,
           Faith
           removes
           the
           thick
           Curtain
           of
           sensible
           things
           ,
           that
           intercepted
           the
           Eye
           of
           the
           Mind
           ,
           and
           its
           first
           Effect
           is
           to
           shew
           the
           incomparable
           disproportion
           between
           what
           is
           present
           and
           what
           is
           future
           :
           and
           this
           is
           as
           great
           as
           between
           the
           living
           of
           a
           few
           years
           ,
           
           and
           an
           incorruptible
           state
           ;
           between
           the
           wretched
           enjoyment
           of
           things
           that
           cannot
           satisfy
           the
           Senses
           ,
           and
           the
           enjoyment
           of
           a
           universal
           Good
           that
           can
           fill
           all
           the
           desires
           of
           the
           Soul
           ;
           as
           between
           a
           inch
           of
           Time
           and
           entire
           Eternity
           ;
           between
           Nothing
           mask'd
           with
           a
           false
           appearance
           ,
           and
           infinite
           Felicity
           .
        
         
           2.
           
           The
           consideration
           of
           the
           Souls
           immortality
           should
           reconcile
           our
           affection
           to
           all
           things
           that
           may
           befal
           us
           here
           ,
           so
           far
           as
           they
           are
           preparatory
           for
           our
           wel-being
           in
           the
           future
           state
           .
           The
           original
           Principle
           from
           whence
           are
           derived
           all
           Rules
           for
           practice
           ,
           and
           of
           main
           influence
           upon
           our
           Comforts
           is
           ,
           that
           Man
           is
           created
           for
           a
           supernatural
           happiness
           hereafter
           ,
           and
           that
           present
           things
           are
           to
           be
           chosen
           or
           refused
           with
           respect
           
           to
           our
           obtaining
           of
           it
           .
           For
           the
           means
           ,
           what-ever
           they
           are
           in
           their
           absolute
           nature
           ,
           yet
           consider'd
           as
           such
           in
           order
           to
           an
           end
           ,
           are
           qualified
           and
           become
           either
           good
           or
           evil
           ,
           as
           conducive
           to
           it
           ,
           or
           unprofitable
           ,
           and
           prejudicial
           .
           A
           Way
           that
           is
           thorny
           or
           dirty
           ,
           or
           steep
           or
           stony
           ,
           is
           good
           if
           it
           leads
           me
           to
           my
           Country
           where
           I
           can
           only
           live
           happily
           .
           On
           the
           contrary
           ,
           a
           plain
           flowry
           carpet
           Way
           is
           bad
           ,
           that
           leads
           me
           from
           it
           .
           Now
           since
           the
           present
           life
           conveys
           us
           to
           another
           ,
           Poverty
           or
           Riches
           ,
           Sickness
           or
           Health
           ,
           splendor
           of
           Name
           or
           Obscurity
           ,
           an
           high
           or
           a
           low
           Condition
           ,
           become
           good
           or
           evil
           to
           us
           ,
           and
           accordingly
           are
           eligible
           ,
           as
           they
           prepare
           us
           for
           our
           last
           and
           blessed
           End
           ,
           or
           divert
           us
           from
           it
           .
           If
           the
           clearness
           of
           this
           principle
           be
           obscur'd
           ,
           we
           shall
           stumble
           every
           
           step
           ,
           and
           wander
           from
           the
           way
           of
           life
           .
           But
           duly
           considered
           ,
           it
           makes
           us
           judg
           of
           things
           as
           they
           are
           ,
           not
           as
           they
           appear
           .
           This
           unravels
           the
           doubts
           of
           the
           intangled
           Mind
           ,
           corrects
           the
           mistakes
           of
           the
           erring
           Eye
           ,
           levels
           the
           greatest
           Difficulties
           ,
           clears
           all
           the
           Objections
           against
           Providence
           ,
           and
           makes
           an
           afflicted
           state
           not
           only
           tolerable
           ,
           but
           so
           far
           amiable
           as
           it
           promotes
           our
           supream
           Happiness
           .
           Let
           us
           consider
           the
           two
           Worlds
           ,
           the
           visible
           wherein
           we
           are
           ,
           and
           the
           invisible
           to
           which
           we
           are
           going
           ,
           and
           impartially
           compare
           what
           is
           proper
           to
           the
           one
           and
           the
           other
           .
           The
           present
           and
           the
           future
           ,
           the
           sensible
           and
           divine
           ,
           the
           apparent
           and
           real
           ,
           the
           transitory
           and
           perpetual
           happiness
           .
           And
           what
           reference
           these
           two
           Worlds
           have
           to
           Man
           ,
           the
           one
           serves
           him
           only
           as
           a
           Passage
           ,
           
           the
           other
           is
           his
           ever
           blessed
           Country
           .
           Therefore
           what-ever
           the
           present
           state
           has
           of
           sweet
           or
           bitter
           ,
           whatever
           is
           desir'd
           or
           fear'd
           ,
           as
           it
           passes
           with
           Time
           ,
           should
           little
           move
           us
           .
           Who
           is
           there
           ,
           unless
           disorder'd
           in
           his
           Mind
           ,
           that
           when
           the
           Sun
           is
           present
           in
           its
           full
           lustre
           before
           his
           eyes
           ,
           rejoyces
           to
           have
           ,
           or
           is
           sorry
           that
           he
           has
           not
           a
           Candle
           ,
           that
           he
           may
           see
           more
           clearly
           ?
           And
           this
           Life
           to
           Eternity
           is
           not
           so
           much
           as
           a
           spark
           of
           Light
           to
           the
           Sun
           ,
           and
           accordingly
           the
           Prosperity
           or
           Adversity
           of
           it
           should
           not
           transport
           us
           to
           an
           excess
           of
           Joy
           or
           Sorrow
           ,
           but
           with
           an
           equal
           temper
           of
           Mind
           ,
           and
           calm
           Affections
           ,
           we
           should
           receive
           the
           dispensations
           of
           Providence
           .
        
         
           3.
           
           How
           just
           is
           it
           that
           the
           Soul
           should
           have
           the
           preeminence
           in
           
           all
           respects
           above
           the
           Body
           .
           The
           one
           is
           the
           fading
           off-spring
           of
           the
           Earth
           ,
           the
           other
           of
           an
           heavenly
           extraction
           ,
           and
           incorruptible
           nature
           .
           When
           ‖
           Pherecides
           the
           Assyrian
           first
           taught
           among
           the
           Grecians
           the
           doctrine
           of
           the
           Souls
           Immortality
           ,
           his
           discourse
           so
           prevail'd
           on
           Pythagoras
           of
           Samos
           ,
           that
           it
           chang'd
           him
           from
           an
           Athleta
           into
           a
           Philosopher
           .
           He
           that
           before
           wholly
           attended
           upon
           his
           Body
           to
           make
           it
           excel
           in
           strength
           or
           agility
           ,
           that
           he
           might
           contend
           victoriously
           in
           the
           Olympick
           Games
           ,
           then
           made
           it
           his
           business
           to
           improve
           and
           advance
           his
           Soul
           in
           Knowledg
           and
           Vertue
           .
           And
           if
           the
           glimmering
           appearances
           of
           this
           great
           Truth
           were
           so
           powerful
           upon
           him
           ,
           how
           much
           more
           should
           the
           clear
           and
           certain
           discoveries
           of
           it
           be
           operative
           to
           make
           us
           chiefly
           regard
           the
           
           interest
           of
           our
           immortal
           part
           .
        
         
           The
           state
           of
           Nature
           requires
           ,
           that
           Reason
           should
           have
           the
           supremacy
           in
           Man
           ,
           and
           Sense
           should
           obey
           ;
           but
           if
           the
           lower
           part
           tyrannises
           over
           the
           superiour
           ,
           and
           that
           which
           was
           so
           offensive
           to
           Solomon
           ,
           to
           
             see
             Servants
             on
             horseback
          
           ,
           and
           
             Princes
             walking
             on
             foot
          
           ,
           be
           verified
           in
           a
           more
           ignoble
           sense
           ,
           't
           is
           the
           greatest
           degeneracy
           and
           vilification
           of
           the
           humane
           nature
           .
           Now
           the
           predominant
           Object
           discovers
           what
           is
           the
           ruling
           faculty
           .
           If
           sensual
           things
           have
           the
           superior
           esteem
           and
           love
           ,
           Sense
           reigns
           .
           And
           what
           a
           contumely
           is
           it
           to
           Man
           ,
           when
           the
           Understanding
           ,
           that
           was
           made
           to
           contemplate
           Objects
           of
           a
           spiritual
           sublime
           nature
           ,
           is
           principally
           exercised
           for
           the
           acquiring
           of
           earthly
           things
           ,
           and
           the
           Affections
           that
           are
           capable
           of
           enjoying
           heavenly
           
           delights
           ,
           run
           with
           a
           full
           stream
           in
           the
           channels
           of
           Concupiscence
           .
           As
           if
           the
           reasonable
           Soul
           were
           not
           for
           higher
           ends
           than
           to
           be
           the
           slave
           of
           the
           Body
           ,
           to
           be
           imployed
           to
           digest
           the
           confused
           Chaos
           of
           Meats
           and
           Drinks
           wherewith
           't
           is
           fill'd
           ,
           to
           give
           it
           a
           quicker
           perception
           of
           its
           pleasures
           ,
           &
           keep
           it
           from
           corruption
           for
           a
           time
           .
           If
           
             sensual
             Wretches
          
           could
           obtain
           what
           the
           unclean
           Spirits
           desir'd
           of
           our
           Saviour
           ,
           when
           dispossest
           of
           the
           man
           in
           the
           Gospel
           ,
           they
           would
           request
           in
           their
           last
           hour
           when
           they
           are
           ready
           to
           be
           cast
           out
           of
           the
           Body
           ,
           permission
           to
           enter
           into
           the
           Swine
           ,
           and
           wallow
           in
           mire
           and
           filthiness
           .
           This
           is
           an
           indignity
           equally
           dishonourable
           and
           pernicious
           .
           As
           't
           was
           said
           of
           
             Caligula
             ,
             Nec
             Servum
             meliorem
             ,
             nec
             deteriorem
             Dominum
             ,
          
           while
           a
           Subject
           none
           
           more
           obedient
           ,
           but
           when
           advanc'd
           to
           the
           Throne
           ,
           he
           became
           the
           Reproach
           of
           the
           Empire
           ,
           and
           Plague
           of
           the
           World
           :
           So
           while
           the
           Body
           obeys
           the
           sanctity
           and
           sovereignty
           of
           the
           Mind
           ,
           't
           is
           an
           useful
           Instrument
           ,
           but
           if
           it
           usurp
           the
           Government
           ,
           the
           Spirit
           is
           deprest
           in
           the
           most
           ignominious
           Captivity
           ,
           and
           Man
           becomes
           like
           the
           Beasts
           that
           perish
           .
           Briefly
           ,
           the
           common
           fountains
           of
           Temptation
           are
           Pleasure
           and
           Pain
           that
           affect
           the
           outward
           senses
           ,
           and
           '
           til
           the
           Soul
           has
           an
           establish'd
           dominion
           over
           the
           Body
           ,
           't
           is
           continually
           expos'd
           to
           ruin
           by
           fleshly
           lusts
           that
           war
           against
           it
           .
        
         
           The
           proper
           business
           of
           Man
           is
           to
           purifie
           his
           Spirit
           from
           all
           Pollutions
           ,
           to
           adorn
           it
           with
           all
           Graces
           in
           order
           to
           its
           everlasting
           Communion
           with
           the
           Father
           of
           Spirits
           .
           And
           though
           in
           this
           state
           of
           union
           with
           flesh
           ,
           he
           cannot
           be
           always
           
           contemplative
           ,
           nor
           exercised
           in
           the
           highest
           and
           noblest
           work
           ,
           but
           must
           relax
           his
           intense
           thoughts
           by
           refreshing
           intermissions
           ,
           yet
           all
           that
           is
           allowed
           the
           Body
           ,
           must
           be
           only
           to
           make
           it
           more
           ready
           &
           disposed
           for
           the
           service
           of
           the
           Mind
           .
           But
           alas
           !
           the
           Soul
           that
           should
           be
           incomparably
           dearest
           to
           us
           ,
           in
           respect
           of
           its
           preciousness
           and
           danger
           ,
           is
           neglected
           as
           the
           only
           despicable
           or
           safe
           thing
           belonging
           to
           us
           .
           Of
           the
           twenty
           four
           hours
           in
           the
           day
           how
           much
           is
           wasted
           on
           the
           Body
           ,
           how
           little
           is
           given
           to
           the
           Soul
           ?
           as
           if
           all
           the
           time
           were
           lost
           that
           is
           spent
           on
           it
           ,
           when
           't
           is
           truly
           gain'd
           .
           What
           an
           unequal
           division
           is
           this
           ?
           Can
           there
           be
           imagin'd
           a
           more
           hurtful
           and
           monstrous
           profuseness
           ,
           and
           covetousness
           in
           the
           same
           persons
           ?
           If
           the
           Body
           be
           shaken
           with
           Diseases
           ,
           what
           are
           they
           not
           willing
           to
           do
           ,
           
           or
           patiently
           to
           suffer
           ,
           to
           recover
           lost
           Health
           ?
           Long
           and
           rigorous
           Diets
           to
           overcome
           some
           obstinate
           Humours
           ,
           Potions
           distasteful
           to
           the
           Palat
           and
           painful
           to
           the
           Stomack
           ,
           Sweatings
           ,
           Bleeding
           ,
           the
           Knife
           ,
           and
           the
           Fire
           ,
           to
           cut
           off
           the
           gangreen'd
           part
           ,
           and
           sear
           the
           vessels
           ,
           and
           many
           more
           sharp
           Remedies
           't
           is
           counted
           prudence
           to
           suffer
           ,
           to
           preserve
           the
           life
           of
           the
           Body
           .
           And
           can
           that
           be
           preserved
           always
           ?
           No.
           All
           this
           is
           done
           not
           to
           escape
           ,
           but
           to
           delay
           Death
           for
           a
           time
           .
           If
           we
           are
           so
           sollicitous
           that
           the
           mortal
           Body
           may
           dye
           a
           little
           later
           ,
           shall
           we
           not
           be
           more
           diligent
           and
           careful
           that
           the
           immortal
           Soul
           may
           not
           die
           for
           ever
           ?
        
         
           4.
           
           This
           should
           make
           us
           set
           a
           just
           value
           upon
           time
           ,
           and
           consecrate
           it
           to
           those
           things
           that
           are
           preparatory
           for
           the
           future
           state
           of
           blessedness
           .
           Indeed
           the
           present
           
           Life
           ,
           though
           spun
           out
           to
           the
           utmost
           date
           ,
           how
           short
           and
           vain
           is
           it
           ?
           But
           as
           't
           is
           the
           price
           of
           Eternity
           ,
           and
           our
           wel-being
           hereafter
           depends
           upon
           it
           ,
           't
           is
           above
           all
           esteem
           precious
           .
           When
           *
           Popilius
           ,
           by
           order
           of
           the
           Roman
           Senate
           ,
           required
           Antiochus
           to
           withdraw
           his
           Army
           from
           the
           King
           of
           Egypt
           ,
           and
           he
           desired
           time
           to
           deliberate
           upon
           it
           ,
           the
           Roman
           drew
           a
           Circle
           with
           his
           Wand
           about
           him
           ,
           and
           said
           ,
           
             In
             hoc
             stans
             delibera
          
           ,
           give
           a
           present
           Answer
           before
           you
           move
           out
           .
           Thus
           Eternity
           ,
           whose
           proper
           Emblem
           is
           a
           Circle
           ,
           a
           Figure
           without
           end
           ,
           presents
           to
           us
           Life
           and
           Death
           ,
           that
           after
           a
           short
           time
           expects
           all
           men
           ,
           and
           here
           we
           must
           make
           our
           choice
           .
           And
           shall
           a
           mortal
           coldness
           possess
           us
           in
           an
           affair
           of
           such
           importance
           ?
           We
           cannot
           so
           fast
           repair
           the
           ruines
           of
           the
           Body
           ,
           but
           that
           every
           day
           Death
           makes
           nearer
           
           approaches
           ,
           and
           takes
           away
           some
           spoils
           that
           cannot
           be
           recovered
           ,
           and
           will
           shortly
           force
           the
           Soul
           to
           leave
           its
           habitation
           ;
           and
           shall
           we
           not
           secure
           a
           retreat
           for
           it
           in
           the
           Sanctuary
           of
           Life
           and
           Immortality
           ?
        
         
           Can
           any
           make
           a
           Covenant
           with
           Death
           ?
           Is
           it
           to
           be
           overcome
           by
           the
           strength
           of
           the
           young
           ,
           or
           appeased
           by
           the
           tears
           and
           supplications
           of
           the
           old
           ?
           'T
           is
           equally
           invincible
           and
           inexorable
           .
           The
           greenest
           Age
           is
           ripe
           for
           dying
           ;
           the
           Fruit
           that
           does
           not
           fall
           ,
           is
           pluck'd
           and
           gathered
           .
           Every
           one
           is
           under
           the
           same
           sentence
           ,
           and
           so
           far
           equally
           disposed
           to
           dye
           .
           None
           can
           assure
           himself
           the
           continuance
           of
           a
           day
           ,
           and
           shall
           we
           be
           desperately
           careless
           of
           our
           main
           Concernment
           ?
           shall
           we
           waste
           this
           unvaluable
           Treasure
           in
           idleness
           ,
           or
           actions
           worse
           than
           idleness
           ?
           shall
           
           we
           spend
           it
           to
           purchase
           transient
           vanities
           ?
           The
           gaining
           the
           whole
           World
           is
           not
           worth
           the
           expence
           of
           this
           light
           of
           Life
           .
           'T
           was
           given
           us
           for
           more
           excellent
           ends
           ,
           to
           work
           out
           our
           own
           Salvation
           ,
           to
           secure
           our
           everlasting
           Interest
           .
           How
           should
           we
           redeem
           every
           hour
           ,
           and
           live
           for
           Heaven
           ?
           This
           is
           our
           chief
           and
           indispensible
           affair
           ,
           and
           the
           neglect
           of
           it
           for
           a
           day
           ,
           is
           of
           infinite
           hazard
           .
           Our
           season
           is
           short
           ,
           our
           omission
           irreparable
           .
           If
           we
           could
           clip
           the
           wings
           of
           Time
           ,
           and
           stop
           its
           flight
           ,
           there
           might
           be
           some
           pretence
           for
           delay
           ;
           but
           the
           Sun
           drives
           on
           apace
           ,
           we
           cannot
           bid
           it
           stand
           still
           one
           hour
           .
           ‖
           Our
           diligence
           in
           improving
           Time
           should
           be
           equal
           to
           its
           swift
           motion
           :
           We
           should
           speedily
           draw
           from
           it
           what
           's
           necessary
           ,
           as
           from
           a
           rapid
           Torrent
           that
           will
           quickly
           be
           dryed
           up
           .
        
         
         
           'T
           was
           a
           wise
           Answer
           to
           one
           that
           ask'd
           why
           the
           *
           Lacedemonians
           were
           so
           slow
           in
           passing
           Capital
           Judgments
           ;
           why
           so
           many
           Examinations
           taken
           ,
           so
           many
           Defences
           permitted
           to
           the
           Accused
           ;
           and
           after
           Conviction
           &
           Sentence
           ,
           such
           a
           space
           of
           time
           before
           Execution
           .
           The
           reason
           of
           it
           is
           ,
           because
           an
           errour
           in
           that
           case
           is
           incorrigible
           .
           They
           might
           kill
           the
           Living
           ,
           but
           could
           not
           revive
           the
           Dead
           .
           Now
           ,
           since
           after
           Death
           is
           inflicted
           on
           the
           guilty
           Soul
           't
           is
           lost
           for
           ever
           ,
           how
           should
           it
           stop
           Men
           in
           the
           voluntary
           and
           precipitate
           Condemnation
           of
           themselves
           ,
           by
           the
           wilful
           rejecting
           of
           the
           Grace
           ,
           that
           is
           offered
           to
           them
           upon
           their
           present
           acceptance
           ?
        
         
           To
           draw
           to
           an
           end
           ;
           it
           follows
           from
           what
           has
           been
           discours'd
           ,
           that
           't
           is
           the
           most
           necessary
           and
           highest
           point
           of
           Wisdom
           ,
           to
           conduct
           
           our
           Lives
           with
           a
           respect
           to
           the
           Tribunal
           above
           ,
           that
           will
           pass
           a
           righteous
           and
           unchangeable
           Sentence
           upon
           Men
           ,
           for
           all
           the
           good
           and
           evil
           done
           here
           .
           The
           Consequence
           is
           so
           manifest
           and
           palpable
           that
           nothing
           but
           perfect
           Madness
           can
           deny
           .
           If
           there
           be
           a
           spark
           of
           Reason
           ,
           a
           grain
           of
           Faith
           ,
           the
           Mind
           must
           assent
           to
           it
           .
           For
           if
           Prudence
           consist
           in
           the
           choice
           and
           use
           of
           means
           to
           procure
           the
           Good
           we
           want
           ,
           and
           in
           preventing
           the
           Evil
           we
           justly
           fear
           ,
           certainly
           according
           as
           the
           Good
           is
           more
           noble
           and
           difficult
           ,
           or
           the
           Evil
           more
           dangerous
           and
           destructive
           ,
           the
           more
           eminent
           is
           the
           Wisdom
           in
           obtaining
           our
           end
           .
           Now
           what
           is
           the
           chief
           Good
           to
           which
           all
           our
           desires
           should
           turn
           ,
           and
           our
           endeavours
           aspire
           ?
           What
           are
           Crowns
           ,
           Scepters
           ,
           Robes
           of
           State
           ,
           splendor
           of
           Jewels
           ,
           Treasures
           ,
           or
           whatever
           
           the
           Earth
           has
           in
           any
           kind
           or
           degrees
           of
           good
           ?
           They
           are
           only
           the
           little
           entertainments
           of
           the
           Body
           ,
           the
           viler
           part
           of
           Man
           :
           But
           the
           perfect
           and
           perpetual
           Fruition
           of
           God
           ,
           is
           the
           Blessedness
           of
           the
           Soul
           ,
           and
           infinitely
           excels
           the
           other
           .
           And
           proportionably
           't
           is
           not
           the
           loss
           of
           temporal
           things
           that
           is
           the
           greatest
           Evil
           ,
           but
           the
           losing
           Heaven
           and
           the
           immortal
           Soul
           is
           above
           all
           degrees
           of
           valuation
           .
           Now
           't
           is
           strange
           to
           amazement
           ,
           that
           those
           who
           profess
           to
           believe
           these
           things
           should
           live
           in
           a
           constant
           opposition
           to
           their
           belief
           .
           How
           vigorously
           do
           they
           prosecute
           their
           secular
           designs
           ?
           they
           build
           Estates
           ,
           and
           make
           Provisions
           
             tanquam
             semper
             victuri
          
           ,
           as
           if
           they
           were
           ‖
           eternal
           Inhabitants
           here
           .
           But
           how
           remiss
           and
           cold
           are
           they
           in
           order
           to
           Heaven
           ?
           and
           to
           escape
           
           the
           Wrath
           to
           come
           .
           Libertines
           are
           uniform
           and
           regular
           according
           to
           their
           Principles
           ;
           they
           are
           Infidels
           ,
           and
           live
           as
           Infidels
           :
           there
           's
           no
           contradiction
           between
           their
           thoughts
           and
           actions
           .
           The
           remembrance
           of
           Death
           rather
           inflames
           than
           checks
           their
           Appetites
           to
           sinful
           pleasures
           ;
           as
           the
           sprinkling
           Water
           does
           not
           quench
           the
           Fire
           ,
           but
           makes
           it
           more
           fierce
           .
           They
           know
           they
           shall
           continue
           here
           but
           a
           short
           time
           ,
           and
           resolve
           to
           make
           the
           best
           of
           it
           for
           carnal
           purposes
           .
           But
           infinite
           numbers
           of
           those
           who
           in
           title
           are
           Citizens
           of
           another
           World
           ,
           and
           declare
           their
           belief
           of
           a
           future
           state
           ,
           yet
           are
           as
           careless
           to
           prepare
           for
           it
           ,
           as
           if
           the
           great
           Judgment
           ,
           and
           the
           dreadful
           Eternity
           that
           follows
           ,
           were
           Romantick
           Fables
           .
           They
           are
           Believers
           in
           their
           minds
           ,
           and
           Infidels
           in
           their
           lives
           .
           
           From
           whence
           comes
           this
           monstrous
           Composition
           of
           two
           Extreams
           ,
           so
           contrary
           and
           difficult
           to
           be
           united
           ,
           as
           the
           Sun
           and
           Darkness
           ,
           or
           Fire
           and
           Water
           in
           their
           actual
           forms
           ?
           For
           Men
           to
           believe
           there
           is
           a
           Heaven
           ,
           and
           to
           be
           in
           love
           with
           the
           Earth
           ;
           to
           believe
           an
           everlasting
           Hell
           shall
           be
           the
           reward
           of
           Sin
           ,
           and
           yet
           to
           go
           on
           in
           Sin
           ?
           O
           the
           sottish
           Folly
           of
           Men
           !
           What
           enticing
           Sorcery
           perverts
           them
           ?
           'T
           is
           because
           ,
           that
           temporal
           things
           are
           sensible
           and
           present
           ,
           and
           eternal
           things
           are
           spiritual
           and
           future
           .
           But
           how
           graceless
           and
           irrational
           is
           this
           ?
           Has
           not
           the
           Soul
           perceptive
           faculties
           as
           well
           as
           the
           Body
           ?
           are
           not
           its
           objects
           transcendently
           more
           excellent
           ?
           Is
           not
           its
           union
           with
           them
           more
           intimate
           and
           ravishing
           ?
           Must
           the
           sensual
           Appetites
           be
           heard
           before
           
           Reason
           ,
           and
           the
           Soul
           be
           unnaturally
           set
           below
           the
           respects
           of
           the
           Body
           ?
           If
           the
           most
           splendid
           temptations
           of
           the
           flesh
           are
           but
           dross
           to
           the
           happiness
           of
           the
           Spirit
           ,
           is
           it
           not
           true
           Wisdom
           to
           distinguish
           and
           despise
           them
           in
           the
           comparison
           ?
           For
           this
           end
           God
           has
           plac'd
           us
           in
           the
           World
           ,
           that
           with
           equal
           Judgement
           we
           may
           ballance
           things
           ,
           and
           preferring
           the
           great
           and
           solid
           Good
           before
           a
           vain
           appearance
           ,
           our
           choice
           may
           be
           unconstrain'd
           ,
           and
           his
           mercy
           take
           its
           rise
           to
           reward
           us
           .
           And
           how
           foolish
           is
           it
           to
           neglect
           eternal
           things
           because
           they
           are
           future
           ?
           Is
           it
           not
           a
           common
           complaint
           that
           Life
           is
           short
           ,
           that
           it
           flies
           away
           in
           a
           breath
           ?
           and
           if
           Death
           be
           so
           near
           ,
           can
           Eternity
           be
           so
           distant
           ?
           Besides
           ,
           do
           Men
           want
           an
           understanding
           to
           foresee
           things
           to
           come
           ?
           In
           their
           
           Projects
           for
           this
           World
           ,
           how
           quick-sighted
           and
           provident
           are
           they
           ,
           to
           discover
           all
           probable
           inconveniencies
           afar
           off
           ,
           and
           lay
           the
           Scene
           to
           avoid
           them
           ?
           And
           is
           Reason
           only
           useful
           in
           the
           affairs
           of
           the
           Body
           ,
           and
           must
           Sense
           ,
           that
           cannot
           see
           an
           hands-breadth
           beyond
           the
           present
           ,
           be
           the
           guide
           of
           the
           Soul
           ?
           Well
           ,
           though
           the
           most
           powerful
           Reasons
           ,
           the
           most
           ardent
           Exhortations
           ,
           and
           stinging
           Reprehensions
           cannot
           prevail
           with
           the
           Sons
           of
           the
           Earth
           now
           to
           be
           apprehensive
           of
           the
           Evils
           that
           threaten
           them
           ,
           but
           they
           live
           in
           a
           blind
           manner
           regardless
           of
           the
           Soul
           ,
           yet
           in
           a
           little
           while
           Extremities
           will
           compel
           them
           to
           open
           their
           eyes
           .
           When
           they
           are
           departing
           hence
           ,
           with
           one
           foot
           upon
           the
           brink
           of
           Time
           ,
           and
           the
           other
           lift
           up
           to
           enter
           Eternity
           ,
           how
           will
           they
           be
           astonish'd
           
           to
           see
           the
           distance
           between
           this
           World
           and
           the
           next
           ,
           which
           seem'd
           to
           them
           so
           wide
           ,
           to
           be
           but
           one
           step
           ?
           The
           present
           Life
           ,
           that
           in
           their
           imaginations
           would
           never
           end
           ,
           and
           the
           future
           that
           would
           never
           begin
           ,
           (
           so
           intent
           were
           they
           for
           the
           provisions
           of
           the
           one
           ,
           and
           neglectful
           of
           the
           other
           )
           behold
           the
           one
           is
           gone
           ,
           and
           the
           other
           come
           .
           Time
           is
           at
           their
           back
           with
           all
           its
           vanities
           ,
           and
           Eternity
           before
           their
           faces
           with
           its
           great
           realities
           .
           How
           are
           their
           thoughts
           and
           discourses
           changed
           in
           that
           terrible
           hour
           ,
           that
           will
           decide
           their
           states
           for
           ever
           ?
           they
           did
           foolishly
           for
           themselves
           ,
           but
           then
           speak
           wisely
           for
           the
           instruction
           of
           others
           .
           How
           piercing
           and
           quick
           are
           their
           apprehensions
           then
           of
           Heaven
           and
           Hell
           ,
           which
           before
           were
           neglected
           as
           unworthy
           of
           regard
           ,
           or
           onely
           
           toucht
           the
           surface
           of
           their
           Souls
           ?
           what
           amazement
           ,
           what
           dejection
           of
           Spirit
           ,
           to
           find
           themselves
           in
           a
           sad
           unpreparedness
           for
           their
           great
           Account
           ?
           the
           remembrance
           ,
           that
           for
           the
           poor
           advantages
           of
           time
           ,
           they
           forfeited
           Eternal
           Glory
           ,
           and
           ventur'd
           on
           Eternal
           Misery
           ,
           cuts
           more
           sorely
           than
           the
           pangs
           of
           Death
           .
           But
           suppose
           they
           harden
           their
           hearts
           to
           the
           last
           minute
           of
           life
           ,
           and
           are
           more
           stupid
           than
           the
           Beasts
           that
           tremble
           upon
           a
           precipice
           ,
           at
           the
           sight
           of
           extream
           danger
           ,
           yet
           a
           minute
           after
           Death
           ,
           (
           O
           the
           heavy
           change
           !
           )
           when
           they
           shall
           feel
           themselves
           undone
           infinitely
           and
           irrecoverably
           ,
           What
           fierce
           and
           violent
           workings
           will
           be
           in
           the
           mind
           ?
           what
           a
           storm
           of
           passions
           rais'd
           ?
           But
           then
           Repentance
           will
           be
           with
           perfect
           sorrow
           ,
           without
           the
           least
           profit
           .
           There
           
           are
           no
           returns
           to
           the
           possibility
           of
           mercy
           .
        
         
           I
           will
           conclude
           this
           Discourse
           with
           a
           passage
           from
           the
           most
           humble
           and
           excellent
           St.
           Austin
           .
           He
           bewails
           ,
           in
           his
           Confession
           ,
           his
           long
           bondage
           under
           Sin.
           His
           carnal
           lusts
           ,
           adher'd
           as
           closely
           to
           him
           ,
           as
           the
           Ivy
           twines
           about
           the
           Oak
           ,
           that
           there
           can
           be
           no
           separation
           without
           eradicating
           it
           ,
           and
           plucking
           the
           Bark
           off
           the
           Tree
           .
           He
           felt
           an
           inward
           continual
           Combat
           between
           the
           Flesh
           and
           Spirit
           .
           He
           often
           shook
           the
           Chain
           wherewith
           he
           had
           voluntarily
           bound
           himself
           ,
           but
           had
           not
           the
           resolution
           to
           break
           it
           .
           And
           thus
           for
           a
           time
           his
           Judgment
           abhor'd
           what
           his
           Affections
           were
           enclin'd
           to
           ,
           and
           he
           was
           neither
           victorious
           nor
           vanquish'd
           .
           But
           when
           God
           was
           pleas'd
           by
           his
           omnipotent
           Grace
           
           to
           set
           him
           at
           liberty
           ,
           the
           last
           and
           most
           violent
           Assault
           of
           the
           Flesh
           ,
           and
           that
           which
           made
           his
           Conversion
           most
           difficult
           was
           this
           ;
           His
           Youthful
           Lusts
           presented
           themselves
           to
           his
           Imagination
           ,
           and
           as
           that
           impure
           Mistress
           did
           with
           chast
           Joseph
           ,
           ‖
           shook
           the
           Garment
           of
           his
           Flesh
           ,
           and
           whisper'd
           ,
           Will
           you
           renounce
           us
           ?
           shall
           there
           be
           a
           divorce
           between
           you
           and
           your
           ancient
           Loves
           for
           ever
           ?
           shall
           not
           this
           or
           that
           desire
           of
           the
           Senses
           be
           contented
           for
           ever
           ?
           And
           what
           was
           that
           for
           ever
           ?
           it
           only
           signified
           the
           short
           remainder
           of
           his
           time
           after
           thirty
           three
           years
           ,
           which
           was
           then
           his
           Age.
           And
           this
           is
           the
           most
           effectual
           hinderance
           of
           the
           reclaiming
           of
           Sinners
           still
           .
           They
           will
           not
           be
           induc'd
           to
           make
           an
           irrevokable
           ,
           unreserv'd
           dedication
           of
           themselves
           to
           God
           ,
           and
           firmly
           to
           
           resolve
           never
           to
           taste
           forbidden
           sweets
           more
           ,
           but
           always
           abhor
           the
           relish
           of
           them
           .
           But
           if
           it
           be
           so
           hard
           and
           intolerable
           always
           to
           abstain
           from
           unlawful
           pleasures
           ,
           and
           much
           more
           to
           suffer
           pain
           in
           the
           short
           space
           ,
           the
           moments
           of
           this
           Life
           ,
           that
           it
           seems
           an
           Eternity
           to
           corrupt
           Nature
           ,
           what
           will
           it
           be
           in
           the
           true
           Eternity
           to
           be
           depriv'd
           of
           all
           Good
           ,
           and
           tormented
           with
           all
           Evils
           ,
           despairing
           of
           release
           ,
           or
           quenching
           one
           spark
           of
           that
           terrible
           Fire
           ?
           O
           that
           Men
           were
           wise
           ,
           to
           consider
           their
           latter
           end
           ,
           and
           the
           consequences
           of
           it
           ,
           their
           Mortality
           and
           Immortality
           .
        
         
           FINIS
           .
        
      
    
     
       
         
         
           THE
           CONTENTS
           OF
           THE
           CHAPTERS
           .
        
         
           
             Chap.
             1.
             pag.
             1.
             
          
           
             ATheism
             is
             fearfull
             of
             publick
             discovery
             .
             Three
             heads
             of
             Arguments
             to
             prove
             the
             Being
             of
             a
             God.
             1.
             
             The
             visible
             frame
             of
             the
             World
             ,
             and
             the
             numerous
             Natures
             in
             it
             ,
             exactly
             modelled
             for
             the
             good
             of
             the
             whole
             ,
             prove
             it
             to
             be
             the
             work
             of
             a
             most
             wise
             Agent
             .
             The
             World
             considered
             in
             its
             several
             parts
             .
             The
             Sun
             in
             its
             scituation
             ,
             
             motion
             ,
             and
             effects
             ,
             declare
             the
             Providence
             of
             the
             Creator
             .
             The
             diurnal
             motion
             of
             the
             Sun
             from
             East
             to
             West
             is
             very
             beneficial
             to
             Nature
             .
             The
             Annual
             course
             brings
             admirable
             advantage
             to
             it
             .
             The
             gradual
             passing
             of
             the
             sensible
             World
             ,
             from
             the
             excess
             of
             Heat
             to
             the
             extremity
             of
             Cold
             ,
             an
             effect
             of
             Providence
             .
             The
             constant
             Revolutions
             of
             the
             Day
             and
             Night
             ,
             and
             of
             the
             Seasons
             of
             the
             Year
             ,
             discovers
             that
             a
             wise
             Cause
             order
             them
             .
          
        
         
           
             Chap.
             2.
             pag.
             19.
             
          
           
             The
             Air
             a
             fit
             medium
             to
             convey
             the
             Light
             and
             Influences
             of
             the
             Heavens
             of
             the
             lower
             World.
             'T
             is
             the
             repository
             of
             Vapours
             that
             are
             drawn
             up
             by
             the
             Sun
             ,
             and
             descend
             in
             fruitful
             showers
             .
             The
             Winds
             of
             great
             benefit
             .
             The
             separation
             of
             the
             Sea
             from
             the
             Land
             the
             effect
             of
             great
             Wisdom
             and
             Power
             .
             
             That
             the
             Earth
             is
             not
             an
             equal
             Globe
             ,
             is
             both
             pleasant
             and
             useful
             .
             The
             League
             of
             the
             Elements
             considered
             .
             Excellent
             Wisdom
             visible
             in
             Plants
             and
             Fruits
             .
             The
             shapes
             of
             Animals
             are
             answerable
             to
             their
             properties
             .
             They
             regularly
             act
             to
             preserve
             themselves
             .
             The
             Bees
             ,
             Swallows
             ,
             Ants
             ,
             directed
             by
             an
             excellent
             mind
             .
          
        
         
           
             Chap.
             3.
             pag.
             34.
             
          
           
             The
             Body
             of
             Man
             form'd
             with
             perfect
             design
             for
             Beauty
             and
             Usefulness
             .
             A
             short
             description
             of
             its
             parts
             .
             The
             fabrick
             of
             the
             Eye
             and
             Hand
             admirably
             discovers
             the
             Wisdom
             of
             the
             Maker
             .
             The
             erect
             stature
             of
             the
             Body
             fitted
             for
             the
             rational
             Soul.
             Man
             by
             speech
             is
             fitted
             for
             Society
             .
             How
             the
             Affections
             are
             discovered
             in
             the
             Countenance
             .
             The
             distinction
             of
             Persons
             by
             the
             face
             ,
             how
             necessary
             .
             The
             reasonable
             Soul
             the
             image
             of
             a
             wise
             and
             voluntary
             Agent
             .
          
        
         
           
           
             Chap.
             4.
             pag.
             51.
             
          
           
             The
             vanity
             of
             
             Epicurus's
             Opinion
             of
             the
             Worlds
             original
             ,
             discovered
             ,
             from
             the
             visible
             order
             in
             all
             the
             parts
             of
             it
             .
             Chance
             produces
             no
             regular
             effects
             .
             The
             constant
             natural
             course
             of
             things
             in
             the
             World
             ,
             proves
             that
             't
             is
             not
             framed
             nor
             conducted
             by
             uncertain
             Chance
             .
             The
             World
             was
             not
             caused
             by
             the
             necessity
             of
             Nature
             .
             In
             the
             search
             of
             Causes
             the
             mind
             cannot
             rest
             till
             it
             comes
             to
             the
             first
             .
             Second
             Causes
             are
             sustain'd
             and
             directed
             in
             all
             their
             workings
             by
             the
             first
             .
             The
             Creator
             ,
             though
             invisible
             in
             his
             Essence
             ,
             is
             visible
             in
             his
             effects
             .
          
        
         
           
             Chap.
             5.
             pag.
             71.
             
          
           
             The
             beginning
             of
             the
             World
             proved
             ,
             from
             the
             uninterrupted
             Tradition
             of
             it
             through
             all
             Ages
             .
             The
             Invention
             of
             
             Arts
             ,
             and
             bringing
             them
             to
             perfection
             ,
             an
             Argument
             of
             the
             Worlds
             beginning
             .
             The
             weakness
             of
             that
             Fancy
             ,
             that
             the
             World
             is
             in
             a
             perpetual
             Circulation
             from
             Infancy
             to
             Youth
             ,
             and
             to
             full
             Age
             ,
             and
             a
             decrepit
             state
             and
             back
             again
             ,
             so
             that
             Arts
             are
             lost
             and
             recovered
             in
             that
             change
             .
             The
             consent
             of
             Nations
             a
             clear
             Argument
             that
             there
             is
             a
             God.
             The
             impressions
             of
             Nature
             are
             infallible
             .
             That
             the
             most
             Men
             are
             practical
             Atheists
             ;
             that
             some
             doubt
             and
             deny
             God
             in
             words
             ,
             is
             of
             no
             force
             to
             disprove
             his
             Existence
             .
             There
             are
             no
             absolute
             Atheists
             .
             Nature
             in
             extremities
             has
             an
             irresistible
             force
             ,
             and
             compels
             the
             most
             obdurate
             to
             acknowledg
             the
             Deity
             .
          
        
         
           
             Chap.
             6.
             
             Page
             22.
             
          
           
             The
             belief
             of
             the
             Deity
             no
             Politick
             Invention
             .
             The
             asserting
             that
             't
             is
             necessary
             to
             preserve
             States
             in
             order
             ,
             is
             
             a
             strong
             proof
             of
             its
             truth
             .
             No
             History
             intimates
             when
             this
             belief
             was
             introduc'd
             into
             the
             World.
             The
             continuance
             of
             it
             ,
             argues
             that
             its
             rise
             was
             not
             from
             a
             Civil
             Decree
             .
             Princes
             themselves
             are
             under
             the
             fears
             of
             the
             Deity
             .
             The
             multitude
             of
             false
             Gods
             does
             not
             prejudice
             the
             natural
             notion
             of
             one
             true
             God.
             Idolatry
             was
             not
             universal
             .
             The
             Worship
             of
             the
             only
             true
             God
             is
             preserved
             where
             Idolatry
             is
             abolished
             .
          
        
         
           
             Chap.
             7.
             pag.
             105.
             
          
           
             The
             duties
             of
             understanding
             Creatures
             ,
             to
             the
             Maker
             of
             all
             things
             .
             Admiration
             of
             his
             glorious
             Perfections
             visible
             ,
             in
             them
             .
             This
             is
             more
             particularly
             the
             duty
             of
             Man
             ,
             the
             World
             being
             made
             eminently
             for
             him
             .
             The
             Causes
             why
             the
             Creator
             is
             not
             honour'd
             in
             his
             Works
             ,
             are
             Mens
             ignorance
             and
             inobservance
             .
             Things
             new
             rather
             affect
             us
             ,
             
             than
             great
             .
             An
             humble
             fear
             is
             a
             necessary
             respect
             from
             the
             Creature
             ,
             to
             the
             Divine
             Majesty
             and
             Power
             .
             Love
             and
             Obedience
             in
             the
             highest
             degrees
             are
             due
             from
             men
             to
             God
             ,
             in
             the
             quality
             of
             Creator
             .
             Trust
             and
             Reliance
             on
             God
             is
             our
             duty
             and
             priviledge
             .
          
        
         
           
             Chap.
             8.
             pag.
             146.
             
          
           
             The
             Immortality
             of
             the
             Soul
             depends
             on
             the
             conservative
             influence
             of
             God.
             Natural
             and
             Moral
             Arguments
             to
             prove
             that
             God
             will
             continue
             it
             for
             ever
             .
             The
             Soul
             is
             incapable
             of
             perishing
             from
             any
             corruptible
             principles
             ,
             or
             separable
             parts
             .
             It
             s
             spiritual
             nature
             is
             evident
             by
             the
             acts
             of
             its
             principal
             faculties
             .
             The
             Understanding
             conceives
             spiritual
             objects
             ;
             is
             not
             confin'd
             to
             singular
             and
             present
             things
             :
             Reflects
             upon
             it self
             :
             Corrects
             the
             errors
             of
             the
             sense
             :
             Does
             not
             suffer
             from
             the
             excellency
             of
             
             the
             object
             .
             Is
             vigorous
             in
             its
             operations
             when
             the
             Body
             is
             decayed
             ,
             which
             proves
             it
             to
             be
             an
             immaterial
             faculty
             .
             An
             Answer
             to
             Objections
             against
             the
             Souls
             spiritual
             nature
             .
             That
             the
             first
             notices
             of
             things
             are
             conveyed
             through
             the
             senses
             ,
             does
             not
             argue
             it
             to
             be
             a
             material
             faculty
             .
             That
             it
             depends
             on
             the
             temper
             of
             the
             Body
             in
             its
             superior
             operations
             ,
             is
             no
             prejudice
             to
             its
             spiritual
             nature
             .
          
        
         
           
             Chap.
             9.
             pag.
             170.
             
          
           
             The
             Acts
             of
             the
             Will
             considered
             .
             It
             s
             choice
             of
             things
             distastful
             to
             Sense
             ,
             and
             sometimes
             destructive
             to
             the
             Body
             ,
             argue
             it
             to
             be
             a
             spiritual
             principle
             .
             The
             difference
             between
             Man
             and
             Brutes
             amplified
             .
             The
             spiritual
             operations
             of
             the
             Soul
             may
             be
             performed
             by
             it self
             in
             a
             separate
             state
             .
             This
             is
             a
             strong
             proof
             God
             will
             continue
             it
             .
             The
             Platonick
             Argument
             that
             Man
             unites
             the
             two
             
             orders
             of
             Natures
             ,
             intelligent
             and
             sensible
             ,
             immortal
             and
             perishing
             .
          
        
         
           
             Chap.
             10.
             pag.
             181.
             
          
           
             The
             moral
             Arguments
             for
             the
             Souls
             Immortality
             .
             The
             restless
             desire
             of
             the
             Soul
             to
             an
             intellectual
             eternal
             happiness
             ,
             argues
             it
             survives
             the
             Body
             .
             The
             lower
             order
             of
             Creatures
             obtain
             their
             perfection
             here
             .
             It
             reflects
             upon
             Nature
             ,
             if
             the
             more
             noble
             fails
             of
             its
             end
             .
             That
             wicked
             men
             would
             choose
             annihilation
             ,
             rather
             than
             eternal
             torments
             ,
             is
             no
             proof
             against
             Mans
             natural
             desire
             of
             Immortality
             .
             The
             necessity
             of
             a
             future
             state
             of
             Recompences
             for
             moral
             actions
             ,
             proves
             the
             Soul
             to
             be
             immortal
             .
             The
             Wisdom
             of
             God
             ,
             as
             Governour
             of
             the
             World
             ,
             requires
             there
             be
             Rewards
             and
             Punishments
             annext
             to
             his
             Laws
             .
             Eternal
             Rewards
             are
             only
             powerful
             to
             make
             men
             obedient
             to
             them
             in
             this
             corrupt
             state
             .
             Humane
             
             Laws
             are
             no
             sufficient
             security
             of
             Vertue
             ,
             and
             restraint
             from
             Vice.
             
          
        
         
           
             Chap.
             11.
             
             Page
             198.
             
          
           
             The
             Justice
             of
             God
             an
             infallible
             Argument
             of
             future
             recompences
             .
             The
             natural
             notion
             of
             God
             includes
             Justice
             in
             Perfection
             .
             In
             this
             World
             sometimes
             Vertue
             and
             Vice
             are
             equally
             miserable
             .
             Sometimes
             Vice
             is
             prosperous
             .
             Sometimes
             good
             Men
             are
             in
             the
             worst
             condition
             .
             The
             dreadful
             consequences
             of
             denying
             a
             future
             state
             .
             Gods
             absolute
             Dominion
             over
             the
             Reasonable
             Creature
             ,
             is
             regulated
             by
             his
             Wisdom
             ,
             and
             limited
             by
             his
             Will.
             The
             essential
             beauty
             of
             Holiness
             ,
             with
             the
             pleasure
             that
             naturally
             results
             from
             good
             actions
             ,
             and
             the
             native
             turpitude
             of
             Sin
             ,
             with
             the
             disturbance
             of
             the
             mind
             reflecting
             on
             it
             ,
             are
             not
             the
             compleat
             recompences
             that
             attend
             the
             Good
             and
             the
             Wicked
             .
          
        
         
           
           
             Chap.
             12.
             
             Page
             223.
             
          
           
             Two
             Arguments
             more
             to
             prove
             future
             recompenses
             .
             'T
             is
             not
             possible
             for
             civil
             Justice
             to
             despense
             rewards
             and
             punishments
             according
             to
             the
             good
             and
             evil
             actions
             of
             Men.
             All
             Nations
             agree
             in
             the
             acknowledgment
             of
             a
             future
             state
             .
             The
             innocent
             Conscience
             is
             supported
             under
             an
             unjust
             Sentence
             ,
             by
             looking
             to
             the
             superior
             Tribunal
             .
             The
             courage
             of
             Socrates
             in
             dying
             ,
             with
             the
             cause
             of
             it
             .
             The
             guilty
             Conscience
             terrifies
             with
             the
             apprehension
             of
             Judgment
             to
             come
             .
             Tiberius
             his
             complaint
             to
             the
             Senate
             of
             his
             inward
             tortures
             .
             An
             Answer
             to
             the
             Objection
             ,
             that
             we
             have
             not
             sensible
             evidence
             of
             what
             is
             enjoyed
             ,
             and
             what
             is
             suffered
             in
             the
             next
             life
             .
             Why
             Sin
             ,
             a
             transient
             act
             ,
             is
             punished
             with
             Eternal
             Death
             .
          
        
         
           
             Chap.
             13.
             
             Page
             257.
             
          
           
             What
             influence
             the
             Doctrine
             of
             the
             future
             state
             should
             have
             upon
             ,
             our
             practice
             .
             
             It
             must
             regulate
             our
             esteem
             of
             present
             things
             .
             And
             reconcile
             our
             affections
             to
             any
             condition
             here
             ,
             so
             far
             as
             it
             may
             be
             an
             advantage
             to
             prepare
             us
             for
             the
             better
             World.
             The
             chiefest
             care
             is
             due
             to
             the
             Immortal
             part
             .
             The
             just
             value
             of
             Time
             ,
             and
             how
             it
             should
             be
             improved
             .
             'T
             is
             the
             best
             Wisdom
             to
             govern
             our
             whole
             course
             of
             Life
             here
             ,
             with
             regard
             to
             Eternity
             that
             expects
             us
             .
          
           
             FINIS
             .
          
        
      
       
         
           
             There
             is
             lately
             Reprinted
             a
             Book
             ,
             entitled
          
           The
           Harmony
           of
           the
           Divine
           Attributes
           ,
           in
           the
           Contrivance
           and
           Accomplishment
           of
           Man's
           Redemption
           by
           the
           Lord
           Jesus
           Christ.
           Or
           ,
           Discourses
           ,
           wherein
           is
           shewed
           ,
           how
           the
           Wisdom
           ,
           Mercy
           ,
           Justice
           ,
           Holiness
           ,
           Power
           and
           Truth
           of
           God
           are
           glorified
           in
           that
           great
           and
           blessed
           Work.
           By
           W.
           Bates
           ,
           
             D.
             D.
             Printed
             for
          
           Brabazon
           Aylmer
           ,
           
             at
             the
             three
             Pigeons
             over
             against
             the
             Royal-Exchange
             in
          
           Cornhil
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A26782-e150
           
             *
             Epicuri
             de
             Grege
             Porcum
             .
             Hor.
             
          
        
         
           Notes for div A26782-e680
           
             Chap.
             I.
             
          
           
             *
             Vitruv.
             praef
             .
             lib.
             6.
             
          
           
             Boet.
             
          
           
             *
             Obliquitatem
             ejus
             intellexisse
             ,
             est
             rerum
             fores
             aperuisse
             .
             Plin.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist.
             
          
        
         
           Notes for div A26782-e1190
           
             Chap.
             II.
             
          
           
             *
             Ne
             sylvae
             quidem
             honidiorque
             naturae
             facies
             Medicinis
             caret
             ,
             sacra
             il
             a
             parente
             rerum
             omnium
             ,
             nusquam
             non
             remedia
             disponente
             homini
             ,
             ut
             Medicina
             fieret
             ipsa
             solitudo
             .
             Plin.
             
          
           
             ‖
             Est
             igitur
             id
             quo
             illa
             conficiuntur
             ,
             homine
             melius
             .
             Id
             autem
             quid
             potius
             dixerimquam
             Deum
             ?
             
               Tull.
               de
               nat
               .
               deor
            
             .
          
           
             *
             His
             muniendo
             aculeis
             ,
             telisque
             armando
             ,
             remediis
             ,
             ut
             tuta
             &
             salva
             sint
             .
             Ita
             hoc
             quoque
             quod
             in
             iis
             odimus
             ,
             hominum
             causa
             excogitatum
             est
             .
             Plin.
             l.
             22.
             
          
           
             ‖
             Quid
             est
             in
             his
             in
             quo
             non
             naturae
             ratio
             intelligentis
             appareat
             ?
             Tull.
             
          
           
             †
             Quis
             non
             stupeat
             hoc
             fieri
             posse
             sine
             manibus
             ?
             unlla
             interveniente
             doctrina
             hanc
             artem
             nasci
             .
          
           
             *
             Quid
             non
             Divinum
             habent
             nisi
             quod
             moriuntur
             ?
             
               Quintil.
               Virgil.
            
             
          
        
         
           Notes for div A26782-e1710
           
             Chap.
             III.
             
          
           
             *
             Platonis
             Oratione
             verbum
             aliquod
             demas
             ,
             de
             elegantia
             detraxerit
             ,
             si
             ex
             Lysia
             de
             sententia
             .
          
           
             †
             Arist.
             Gal.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Gal.
             de
             ●ae
             .
             form
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist.
             lib.
             4.
             de
             part
             Animal
             .
             c.
             10.
             
          
           
             ‖
             Quid
             ergo
             plenius
             Argumentum
             &
             Mundum
             hominis
             ,
             &
             hominem
             sui
             ,
             causa
             Deum
             fecisse
             quam
             quod
             ex
             omnibus
             animantibus
             solus
             ,
             ita
             formatus
             est
             ,
             ut
             oculi
             ejus
             ad
             coelum
             directi
             ,
             facies
             ad
             Deum
             spectans
             sit
             ?
             Vt
             videatur
             hominem
             Deus
             quasi
             porrecta
             manu
             allevatum
             ex
             humo
             ad
             contemplationem
             sui
             excitasse
             .
             Lactant.
             
          
           
             *
             Inter
             caetera
             propter
             quae
             mirabile
             divini
             artificis
             ingenium
             est
             ,
             hoc
             quoque
             existimo
             ,
             quod
             in
             tauta
             copia
             rerum
             ,
             nusquam
             in
             idem
             recidit
             ;
             etiam
             quae
             similia
             videntur
             ,
             cum
             contuleris
             diversa
             sint
             .
          
        
         
           Notes for div A26782-e2080
           
             Chap.
             IV
             ▪
             
          
           
             Cum
             in
             rerum
             natura
             duo
             sint
             quaerenda
             ,
             unum
             quae
             materia
             sit
             ex
             qua
             quaeque
             res
             efficiatur
             ,
             alterum
             quae
             vis
             sit
             quae
             quidque
             efficiat
             ,
             de
             materia
             disseruerunt
             Epicuraei
             vim
             &
             causan
             efficientem
             reliquerunt
             .
             
               Tul.
               de
               fin
               .
               lib.
            
             1.
             
          
           
             ‖
             Si
             sensu
             carent
             nec
             coire
             tam
             disposite
             possint
             ,
             quia
             non
             potest
             quicquam
             rationale
             perficere
             nisi
             ratio
             .
             Lactant.
             
          
           
             *
             Fama
             est
             ,
             &
             habuisse
             fertur
             ,
             non
             arte
             ,
             sed
             sponte
             naturae
             ,
             ita
             discurrentibus
             maculis
             ,
             ut
             musis
             quoque
             singulis
             sua
             redderentur
             insignia
             .
          
           
             ‖
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Gal.
             de
             Opifice
             hominis
             .
          
           
             *
             Vnde
             scio
             quia
             vivis
             ,
             cujus
             animam
             non
             video
             ?
             Vnde
             scio
             ?
             Respondebis
             ,
             quia
             loquor
             ,
             quia
             ambulo
             ,
             quia
             operor
             .
             Stulte
             ex
             operibus
             corporis
             agnoscis
             viventem
             ,
             ex
             operibus
             creaturae
             non
             agnoscis
             creatorem
             ?
          
        
         
           Notes for div A26782-e2530
           
             Chap.
             V.
             
          
           
             ‖
             
               Omnes
               duce
               natura
               eo
               vehimur
               ,
               ut
               Deos
               esse
               dicamus
               .
            
             Cic.
             lib.
             de
             nat
             .
             Deor.
             Arist.
             lib.
             1.
             de
             Coel.
             Plat.
             lib.
             10.
             de
             Leg.
             Plut.
             cont
             .
             Cole
             in
             fine
             .
          
           
             *
             Dos
             animae
             a
             primordio
             .
             Tertul.
             Quis
             quamne
             est
             hominumqui
             non
             cum
             istius
             principii
             notione
             diem
             primae
             nativitatis
             intraverit
             ?
             cui
             non
             sit
             ingenitum
             ,
             non
             impressum
             ,
             non
             insitum
             ,
             esse
             Regem
             &
             Dominum
             ,
             caeterorumque
             quaecunque
             sunt
             moderatorem
             ?
             
               Arnob.
               l.
            
             1.
             
          
           
             ‖
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Max.
             Tyr.
             
          
           
             ‖
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Laert.
             in
             Bion
             
          
           
             *
             Sext.
             Empir
             .
             l.
             1.
             
          
        
         
           Notes for div A26782-e2940
           
             CHAP.
             VI.
             
          
           
             *
             Non
             tam
             stabilis
             opinio
             perm
             ineret
             ,
             nec
             confirmaretur
             diuturnitate
             temporis
             ,
             nec
             una
             cum
             saeculi
             aetatibus
             hominumque
             invererare
             potuisset
             .
             Cic.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist.
             de
             Mund.
             
          
           
             Tantum
             enim
             sapientiae
             in
             aetate
             jam
             fracta
             dedit
             ,
             ut
             Severitatem
             Tribunalis
             in
             Theatri
             favorem
             verteret
             .
             
               Hier.
               Epist.
               ad
               Nepot
            
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Max.
             Tyr.
             orat
             .
             prim
             .
             quid
             sit
             Deus
             .
          
        
         
           Notes for div A26782-e3290
           
             Ch.
             VII
             .
          
           
             ‖
             Tertullian
             .
          
           
             *
             Assiduitate
             cotidiana
             ,
             &
             Consuitudine
             oculorum
             assuescunt
             animi
             ,
             neque
             admirantur
             ,
             neque
             requirunt
             rationes
             earum
             rerum
             quas
             semper
             vident
             .
             Quasi
             novitas
             magis
             quam
             magnitudo
             rerum
             debeat
             ad
             exquirendas
             causas
             excitate
             .
             
               Cicer.
               c.
               2.
               de
               nat
               .
               Deor.
               
            
          
           
             †
             Arabia
             atque
             India
             medendo
             aestimatur
             ,
             ulterique
             parvo
             medicina
             à
             rubro
             ma●i
             imputatur
             ,
             cum
             remedia
             vera
             pauperimus
             quisque
             caenet
             ,
             nam
             si
             ex
             horro
             petatur
             aut
             herba
             ,
             aut
             frutex
             quaeratur
             ,
             nulla
             artium
             vilior
             fiet
             .
             
               Plin.
               lib.
            
             24.
             
          
           
             Magni
             artificis
             est
             ,
             clausisse
             totum
             in
             exiguo
             .
          
           
             Sen●●
             .
          
           
             Naturae
             miraculo
             est
             tam
             parvo
             gigni
             arbores
             .
             Plin.
             
          
           
             Carnulius
             me
             evasit
             .
             Suit.
             
          
           
             ‖
             Beneficiis
             tuis
             illum
             cinge
             ,
             quocunque
             se
             convertit
             ,
             memoriam
             tui
             fugiens
             ibite
             videat
             .
          
           
             Senec.
             
          
           
             A
             te
             nova
             benignitate
             is
             honos
             amicis
             tuis
             habitus
             est
             ,
             qui
             totus
             esset
             illorum
             quibus
             deferebatur
             ,
             nihilque
             ad
             te
             redundaret
             nisi
             dandi
             voluptas
             .
          
           
             Plaeat
             .
          
           
             ‖
             Illa
             quanto
             gratiora
             sunt
             ,
             quantoque
             in
             partem
             interiorem
             animi
             descendunt
             ,
             cum
             delectat
             cogitantem
             magis
             a
             quo
             ,
             quam
             quid
             acceperis
             .
             Senec.
             de
             benefic
             .
             lib.
             1.
             
          
           
             ‖
             Sicut
             dedit
             figuram
             ,
             cor
             daret
             ,
             &
             spiraculum
             vitae
             .
             
               Serm.
               de
               verb.
               Dom.
            
             
          
           
             ‖
             Mazaray
             
          
           
             ‖
             Lucan
             .
          
        
         
           Notes for div A26782-e4140
           
             Ch.
             VIII
             .
          
           
             ‖
             Et
             quum
             simplex
             animi
             natura
             esset
             ,
             neque
             haberet
             in
             se
             quiequam
             admixtum
             dispar
             sui
             ,
             atque
             dissimile
             ,
             non
             posse
             cum
             dividi
             .
             
               Cic.
               de
               Senec.
            
             
          
           
             ‖
             Celer
             &
             Diis
             cognatus
             ,
             omni
             mundo
             ,
             &
             omni
             aevo
             Par.
             Sen.
             
          
           
             *
             Sic
             mihi
             persuasi
             ,
             sic
             sentio
             ,
             quum
             tanta
             Celeritas
             animorum
             sit
             ,
             tanta
             memoria
             praeteritorum
             ,
             futurorum
             providentia
             ,
             tot
             scientiae
             ,
             tot
             inventa
             ,
             non
             posse
             eam
             naturam
             quae
             res
             eas
             continet
             mortalem
             esse
             .
             Cic.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plutarch
             .
             in
             Rom.
             
          
           
             Basil
             Seleuc
             ▪
             Orat.
             2.
             
          
           
             ‖
             Mihi
             quidemnunquàm
             persuaderi
             potuit
             animos
             dum
             in
             corporibus
             essent
             ,
             mortalibus
             vivere
             ,
             quum
             exissent
             ex
             iis
             emori
             .
             Nec
             vero
             tum
             animum
             esse
             insipieutem
             quum
             ex
             insipienti
             corpore
             evasissit
             ,
             sed
             quum
             omni
             admistione
             corporis
             purus
             &
             integer
             esse
             caepisset
             ,
             tum
             esse
             sapientem
             Cic.
             de
             Sen.
             
          
        
         
           Notes for div A26782-e4750
           
             Ch.
             IX
             .
          
           
             ‖
             Hoc
             igitur
             Argumentum
             habet
             Divinitatis
             suae
             ,
             quod
             illum
             Divina
             delectant
             .
             Senec.
             
          
           
             ‖
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plato
             .
          
        
         
           Notes for div A26782-e4900
           
             Ch.
             X.
             
          
           
             Mors
             iis
             terribilis
             ,
             quorum
             cum
             vita
             omnia
             extinguuntur
             .
             Cic.
             
          
           
             Vtinam
             aut
             non
             natus
             esses
             ,
             aut
             non
             morereris
             .
          
           
             ‖
             Plerosque
             conscientia
             meritorum
             ,
             nihil
             esse
             post
             mortem
             ,
             magis
             optare
             ,
             quàm
             credere
             .
             Malunt
             enim
             extingui
             ,
             quam
             ad
             supplicia
             reparari
             .
             
               M.
               Fel.
            
             
          
           
             ‖
             Remoto
             Carthaginis
             metu
             ,
             sublatâque
             Imperii
             aemulâ
             non
             tam
             gradu
             ,
             sed
             praecipiti
             cursu
             a
             virtute
             descitum
             ,
             ad
             vitia
             transversum
             est
             .
             Pat●rc
             .
          
        
         
           Notes for div A26782-e5210
           
             Ch.
             XI
             .
          
           
             Juvenal
             .
             Satyr
             .
             13.
             
          
           
             ‖
             Alii
             in
             ipso
             capitolio
             fallunt
             ,
             &
             fulminantem
             pejerant
             Jovem
             ;
             &
             nos
             scelera
             juvant
             .
          
           
             Plin.
             lib.
             2.
             
          
           
             Tanta
             vis
             est
             convenientiae
             ,
             ut
             rem
             insensualem
             sponte
             se
             movere
             faciat
             ,
             quia
             ejus
             sociam
             constat
             agitatam
             Cassiodor
             .
          
           
             ‖
             Quare
             sapiens
             si
             in
             Phalaridis
             tauro
             peruratur
             ,
             exclamabit
             ,
             dulce
             est
             ,
             ad
             me
             nihil
             pertinet
             .
             Senec.
             
          
        
         
           Notes for div A26782-e5760
           
             Ch.
             XII
             .
          
           
             Phaed.
             
          
           
             ‖
             Et
             quum
             poene
             manu
             sua
             mortiferum
             teneret
             poculum
             ,
             loquitus
             est
             ,
             ut
             non
             ad
             mortem
             rudi
             ,
             verum
             in
             Coelum
             videretur
             ascendere
             .
             Ita
             enim
             c●ns●bat
             ,
             itaque
             disseruit
             ,
             duas
             ●ss●vias
             ,
             duplicesque
             cursus
             animorum
             e
             corpore
             excedentium
             .
             Nam
             qui
             se
             humanis
             vitiis
             contaminassent
             ,
             &
             se
             totos
             libidinibus
             dedissent
             ,
             quibus
             caecati
             ,
             vel
             domesticis
             vitiis
             &
             flagitiis
             se
             inquinassent
             ,
             vel
             in
             republica
             violanda
             fraudes
             inexpiabiles
             concaepissent
             ,
             iis
             devium
             quoddam
             iter
             esse
             seclusum
             à
             Concilio
             Deorum
             .
             Qui
             autem
             se
             integros
             Castosque
             servassent
             ,
             quibusque
             suisset
             minima
             cum
             corporibus
             contagio
             ,
             seque
             ab
             his
             semper
             se●ocassent
             ,
             essentque
             in
             corporibus
             humanis
             vitam
             imitati
             Deorum
             ,
             his
             ad
             illos
             à
             quibus
             essent
             profecti
             facilem
             reditum
             patere
             .
             
               Tull.
               de
               Socrat.
               lib.
            
             1.
             
             
               Tusc.
               quaest
            
             .
          
           
             ‖
             Tiberium
             non
             fortuna
             ,
             non
             solitudines
             protegebant
             ,
             quin
             tormenta
             pectoris
             suasque
             poenas
             ipse
             fateretur
             .
             Tacit.
             
          
        
         
           Notes for div A26782-e6370
           
             Ch.
             XIII
             .
          
           
             Sursum
             ingentia
             spatia
             in
             auorum
             possessionem
             Animus
             admittitur
             .
          
           
             ‖
             Quis
             nunc
             extremus
             ideota
             ,
             vel
             quae
             abjecta
             muliercula
             non
             credit
             animae
             immortalitatem
             ?
             Quod
             apud
             Graecos
             olim
             primus
             Pherecides
             Assyrius
             cum
             disputasset
             ,
             Pythagoram
             Samium
             illius
             disputationis
             novitate
             permotum
             ,
             ex
             Athleta
             in
             Philosophum
             convertit
             .
             Nunc
             vero
             quod
             ait
             Maro
             ,
             Amomum
             Assyrium
             vulgo
             nascitur
             .
             
               Aug.
               Ep.
               ad
               Volust
            
             .
          
           
             *
             Liv.
             
          
           
             ‖
             Cum
             celeritate
             temporis
             utendi
             velocitate
             certandum
             :
             tanquam
             ex
             torrente
             rappido
             ,
             nec
             semper
             casuro
             cito
             hauriendum
             est
             .
             
               Senec.
               de
               brevit
               .
               vit
            
             .
          
           
             *
             Plut.
             Apoth
             .
          
           
             ‖
             Omnia
             tanquam
             mortales
             timetis
             :
             Omnia
             tanquam
             immortales
             concupiscitis
             .
             
               Sen.
               de
               brev
               .
               vit
            
             .
          
           
             ‖
             Succutiebant
             vestem
             meam
             carneam
             ,
             &
             murmurabant
             dimittisne
             nos
             ?
             &
             à
             momento
             isto
             non
             erimus
             tecum
             ultra
             in
             aeternum
             ?
             &
             à
             momento
             isto
             non
             licebit
             tibi
             hoc
             et
             illud
             ultra
             in
             aeternum
             ?