A rational catechism, or, An instructive conference between a father and son
         Popple, William, d. 1708.
      
       
         
           1687
        
      
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             A rational catechism, or, An instructive conference between a father and son
             Popple, William, d. 1708.
          
           [13], 142 p.
           
             Printed and sold by Andrew Sowle,
             London :
             1687.
          
           
             Attributed to William Popple--Wing.
             Reproduction of original in the British Library.
          
        
      
    
     
       
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         eng
      
       
         
           Catechisms.
        
      
    
     
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           A
           RATIONAL
           CATECHISM
           ;
           or
           ,
           An
           instructive
           Conference
           between
           a
           FATHER
           and
           a
           SON
           .
        
         
           Licensed
           August
           11th
           .
           1687.
           
        
         
           LONDON
           ,
           Printed
           ,
           and
           sold
           ,
           by
           
             Andrew
             S●wle
          
           ,
           at
           the
           Crooked-Billet
           in
           Holloway-Lane
           in
           Shoreditch
           ,
           and
           at
           the
           
             Three
             Keys
          
           in
           Nags-Head-Court
           in
           Grace-Church-Street
           ,
           overagainst
           the
           Condiut
           ,
           1687.
           
        
      
       
         
         
         
           Advertisement
           TO
           THE
           READER
           .
        
         
           NOtwithstanding
           that
           this
           ensuing
           Treatile
           hath
           not
           been
           designed
           by
           the
           Author
           for
           public
           View
           ,
           yet
           som
           Friends
           of
           his
           ,
           unto
           whom
           it
           has
           been
           communicated
           ,
           have
           thought
           fit
           therin
           to
           exceed
           his
           Intention
           .
           They
           do
           not
           ,
           however
           ,
           judg
           it
           needful
           for
           them
           to
           usher
           it
           into
           
           the
           VVorld
           by
           any
           prefatory
           Discourse
           .
           The
           thing
           it self
           is
           short
           ,
           and
           wil
           soon
           speal
           its
           own
           Errand
           .
           VVherfore
           ,
           without
           other
           Ceremony
           ,
           they
           commit
           it
           to
           the
           Reader
           's
           Judgment
           ,
           and
           to
           God's
           Blessing
           .
        
      
       
         
         
           TO
           MY
           Daughters
           ,
           M
           &
           K.
           
        
         
           
             My
             dearest
             Daughters
             ,
          
        
         
           SInce
           the
           time
           that
           Providence
           separated
           your
           Mother
           and
           you
           from
           me
           and
           your
           Brother
           ,
           tho
           al
           my
           melancholy
           Houres
           have
           seemed
           to
           run
           exceeding
           slowly
           ,
           yet
           those
           especially
           have
           been
           unto
           me
           the
           most
           heavy
           and
           irksom
           ,
           which
           we
           were
           formerly
           accustomed
           to
           imploy
           in
           your
           Brother's
           and
           your
           Instruction
           .
           My
           Pleasure
           was
           then
           great
           ,
           to
           observ
           your
           daily
           Proficiency
           in
           divers
           commendable
           Qualifications
           ,
           under
           your
           Mother's
           discreet
           Conduct
           ;
           and
           it
           was
           consummated
           in
           those
           Evening-Conversations
           wherin
           we
           exercised
           your
           discursive
           Facultys
           .
           Wherfore
           ,
           the
           Interruption
           of
           that
           Pleasure
           has
           not
           a
           little
           augmented
           unto
           me
           the
           
           Tediousness
           of
           her
           and
           your
           Absence
           .
        
         
           Now
           the
           best
           Remedy
           that
           I
           have
           been
           able
           to
           finde
           for
           this
           Trouble
           has
           been
           to
           exercise
           my
           own
           Thoughts
           in
           the
           same
           Meditations
           wherin
           we
           formerly
           exercisea
           yours
           .
           And
           after
           having
           don
           so
           som
           while
           ,
           I
           resolved
           in
           my
           Minde
           to
           draw
           them
           up
           into
           such
           a
           Form
           as
           I
           ordinarily
           made
           the
           Method
           of
           my
           Teaching
           .
           You
           remember
           ,
           undoubtedly
           ,
           how
           I
           have
           often
           told
           you
           ,
           That
           our
           Knowledge
           is
           at
           least
           seemingly
           ,
           if
           not
           really
           ,
           a
           kinde
           of
           Remembrance
           :
           I
           mean
           ,
           That
           there
           ar
           such
           Seeds
           of
           it
           in
           our
           Nature
           ,
           as
           ar
           always
           ready
           to
           sprout
           out
           in
           the
           same
           manner
           ,
           when
           they
           ar
           assisted
           by
           the
           same
           convenient
           Culture
           ;
           such
           an
           Uniformity
           in
           our
           general
           Ideas
           of
           Things
           ,
           as
           upon
           the
           same
           Hints
           and
           Admonitions
           ,
           and
           with
           the
           same
           strictness
           of
           Application
           ,
           wil
           resolv
           into
           the
           same
           particular
           Conclusions
           .
           This
           ,
           I
           say
           ,
           has
           made
           me
           digest
           my
           Meditations
           into
           the
           Form
           of
           a
           Conference
           ;
           In
           the
           first
           part
           of
           which
           (
           it
           being
           properly
           Catechistical
           )
           
           the
           Respondent
           is
           led
           by
           a
           natural
           Order
           of
           Questions
           to
           draw
           his
           Answers
           out
           of
           his
           own
           Stock
           .
        
         
           In
           the
           doing
           of
           it
           I
           have
           made
           use
           of
           your
           Brother's
           Name
           ,
           and
           have
           thereby
           given
           him
           a
           peculiar
           Title
           to
           the
           thing
           .
           But
           as
           I
           am
           desirous
           that
           it
           may
           be
           a
           common
           Memorial
           of
           me
           unto
           al
           of
           you
           ,
           when
           I
           shal
           be
           no
           more
           ,
           I
           therfore
           make
           it
           yours
           also
           by
           this
           Dedication
           :
           And
           for
           the
           same
           Reason
           ,
           I
           have
           likewise
           added
           unto
           it
           a
           Copy
           of
           that
           Advice
           which
           I
           formerly
           gave
           him
           ,
           in
           such
           Verse
           as
           my
           unpractis'd
           Muse
           then
           dictated
           .
        
         
           The
           Subject
           I
           have
           treated
           is
           the
           most
           important
           of
           any
           Subject
           .
           And
           my
           Design
           in
           handling
           it
           is
           to
           give
           al
           of
           you
           
             som
             real
             Help
             to
             conduct
             your
             selvs
             in
             the
             tru
             Way
             to
             Happiness
             :
          
           Which
           I
           take
           to
           be
           the
           onely
           warrantable
           End
           of
           any
           long
           continued
           Study
           .
           How
           far
           I
           have
           succeeded
           in
           that
           Design
           wil
           be
           best
           known
           by
           the
           Fruits
           you
           shal
           bring
           forth
           in
           your
           Liwes
           and
           Conversations
           .
           But
           now
           that
           those
           Fruits
           may
           spring
           
           up
           the
           more
           easily
           ,
           and
           without
           Danger
           of
           being
           choaked
           by
           the
           Weeds
           of
           Prejudice
           ,
           I
           wil
           indeavor
           a
           little
           to
           facilitate
           the
           one
           ,
           and
           remove
           the
           other
           ,
           by
           acquainting
           you
           with
           som
           particular
           Rules
           which
           I
           prescribed
           unto
           my self
           in
           this
           Undertaking
           ,
           and
           by
           which
           you
           may
           take
           a
           right
           Measure
           of
           the
           Performance
           .
        
         
           I
           have
           often
           ,
           with
           Grief
           ,
           reflected
           upon
           the
           great
           Differences
           that
           ar
           in
           Men's
           Opinions
           about
           Matters
           of
           Religion
           .
           And
           in
           seeking
           out
           the
           Causes
           therof
           ,
           tho
           I
           know
           many
           have
           concurred
           ,
           yet
           this
           has
           seemed
           to
           me
           one
           of
           the
           most
           universal
           ,
           viz.
           Because
           Men
           have
           not
           examined
           things
           to
           the
           Bottom
           .
           They
           have
           failed
           in
           their
           Foundation-Work
           .
           They
           have
           too
           much
           slighted
           that
           
             Philosophy
             ,
             which
             is
             the
             Natural
             Religion
             of
             al
             Men
             ;
             and
             which
             being
             Natural
             ,
             must
             needs
             be
             Universal
             ,
             and
             Eternal
          
           ;
           and
           upon
           which
           therfore
           ,
           or
           at
           least
           in
           Conformity
           unto
           which
           ,
           al
           instituted
           and
           revealed
           Religion
           must
           be
           
           supposed
           to
           be
           built
           .
           They
           have
           also
           forsaken
           the
           Rule
           of
           
             Right
             Reason
          
           ,
           which
           onely
           is
           capable
           to
           produce
           tru
           Synemetry
           in
           their
           intellectual
           Buildings
           :
           And
           they
           have
           applyed
           themselves
           ,
           without
           any
           Rule
           ,
           to
           the
           Interpretation
           of
           
             Words
             and
             Phrases
          
           ,
           which
           being
           easily
           susceptible
           of
           various
           Senses
           ,
           have
           produced
           as
           many
           deformed
           Irregularitys
           .
           Nay
           this
           Disorder
           has
           been
           so
           great
           ,
           that
           ,
           instead
           of
           digging
           in
           the
           least
           for
           their
           Foundation
           ,
           they
           have
           frequently
           begun
           to
           frame
           their
           theological
           Systems
           at
           the
           highest
           Points
           of
           Revelation
           :
           And
           in
           that
           they
           have
           acted
           as
           extravagantly
           ,
           and
           uncertainly
           ,
           as
           that
           Man
           should
           do
           ,
           Who
           would
           undertake
           to
           frame
           a
           Roof
           for
           som
           Fabric
           ,
           of
           whose
           Dimensions
           be
           had
           no
           Cognizance
           .
           Toremedy
           this
           Evil
           ,
           I
           have
           begun
           my
           Catechism
           at
           the
           first
           Principles
           that
           I
           could
           discern
           in
           human
           Nature
           ,
           and
           I
           have
           proceeded
           to
           build
           therupou
           as
           gradually
           and
           regularly
           as
           I
           have
           been
           able
           .
           So
           that
           I
           hope
           the
           whole
           Business
           of
           Religion
           ,
           
           whether
           natural
           or
           instituted
           ,
           wil
           appear
           in
           this
           Draught
           to
           be
           a
           steady
           Prosecution
           of
           one
           and
           the
           same
           regular
           Design
           ,
           in
           God
           the
           Author
           of
           both
           .
           And
           I
           am
           sure
           that
           a
           right
           Under
           standing
           of
           that
           Truth
           wil
           give
           great
           Satisfaction
           to
           any
           considering
           Minde
           .
        
         
           Another
           thing
           that
           has
           yet
           more
           troubled
           me
           than
           the
           former
           ,
           has
           been
           to
           observ
           the
           sad
           Consequences
           in
           which
           Mankinde
           has
           been
           involved
           by
           the
           forementioned
           Differences
           of
           Opinion
           .
           Rash
           Judgments
           and
           Censures
           ,
           Hatreds
           and
           Animositys
           ,
           Disputes
           and
           Wars
           .
           The
           milde
           and
           sociable
           Nature
           of
           Man
           has
           been
           therby
           transformed
           into
           a
           greater
           Ferocity
           than
           that
           of
           Bears
           and
           Tygers
           .
           And
           what
           is
           the
           most
           deplorable
           Consideration
           of
           al
           ,
           is
           ,
           That
           these
           Mischiefs
           have
           been
           more
           frequent
           ,
           and
           more
           violent
           ,
           since
           the
           Propagation
           of
           Christianity
           in
           the
           World
           ,
           than
           before
           :
           As
           if
           indeed
           Jesus-Christ
           ,
           a
           according
           to
           his
           own
           Expression
           ,
           were
           not
           
             com
             to
             giv
          
           
           
             Peace
             upon
             Earth
             ,
             but
             Division
             and
             a
             Sword.
          
           Far
           be
           it
           from
           us
           ,
           nevertheless
           ,
           to
           attribute
           any
           such
           thing
           to
           the
           Genius
           of
           his
           Religion
           ,
           which
           consists
           wholly
           in
           Humility
           ,
           Meekness
           ,
           Moderation
           ,
           Benignity
           ,
           and
           other
           such
           like
           Social
           Vertues
           .
           No
           ,
           the
           Mischief
           arises
           from
           the
           Perversness
           of
           Men's
           Spirits
           ,
           who
           have
           turned
           the
           wholsomest
           Food
           ,
           nay
           the
           highest
           Elixir
           ,
           into
           the
           rankest
           Poyson
           .
           They
           have
           not
           been
           content
           with
           the
           
             Simplicity
             of
             the
             Gospel
             ,
             which
             is
             a
             plain
             Rule
             of
             living
             wel
             ,
          
           but
           have
           sirove
           to
           out-wit
           one
           another
           in
           finding
           out
           hidden
           Misterys
           :
           And
           as
           any
           one
           has
           hit
           upon
           a
           conceited
           Distinction
           ,
           he
           has
           immediatly
           called
           that
           Fancy
           the
           Essence
           of
           Christianity
           .
           From
           thence
           have
           sprung
           the
           various
           Sects
           into
           which
           the
           Christian
           World
           is
           divided
           .
           And
           secular
           Interests
           being
           now
           interwoven
           with
           this
           vainglorious
           Humor
           ,
           the
           distinction
           of
           Sects
           is
           kept
           on
           foot
           ,
           and
           looked
           aster
           ,
           far
           more
           carefully
           than
           the
           essential
           Dutys
           of
           Life
           .
           This
           is
           the
           deplorable
           
           State
           of
           Things
           at
           this
           time
           .
           And
           the
           Consideration
           hereof
           has
           been
           the
           Needle
           that
           has
           chiefly
           directed
           my
           Course
           in
           the
           management
           of
           my
           Subject
           .
           For
           having
           seen
           the
           fruitless
           Effects
           of
           al
           controversial
           Undertakings
           ;
           Fruitless
           ,
           I
           say
           ,
           in
           any
           thing
           that
           is
           truly
           Good
           ;
           but
           exceedingly
           too
           fruitful
           in
           nourisbing
           the
           Seeds
           of
           Enmity
           and
           al
           manner
           of
           Evil
           ;
           I
           resolved
           with
           my self
           ,
           in
           undertaking
           this
           Work
           ,
           to
           avoid
           studiously
           al
           that
           ever
           is
           controverted
           by
           any
           that
           cal
           themselvs
           Christians
           ;
           and
           to
           draw
           up
           onely
           a
           Scheme
           of
           such
           things
           as
           they
           ar
           al
           agreed
           in
           ,
           and
           which
           lead
           directly
           unto
           Practice
           .
        
         
           These
           ,
           I
           say
           ,
           have
           been
           the
           particular
           Rules
           unto
           which
           I
           have
           thought
           fit
           to
           consine
           my self
           ,
           in
           the
           Conduct
           of
           my
           main
           Design
           .
           And
           therfore
           I
           advise
           you
           to
           apply
           your
           selvs
           onely
           to
           the
           making
           use
           of
           what
           I
           have
           clearly
           exprest
           ,
           and
           to
           be
           very
           referved
           in
           drawing
           Inferences
           from
           my
           Omissions
           .
           Becaus
           I
           prosess
           plainly
           to
           you
           that
           I
           have
           not
           handled
           
           every
           point
           that
           I
           my self
           judg
           useful
           ,
           but
           onely
           such
           as
           I
           judg
           most
           useful
           ,
           and
           most
           conformable
           to
           the
           foregoing
           Rules
           .
        
         
           Now
           ,
           to
           conclude
           ,
           I
           must
           declare
           to
           you
           that
           I
           am
           strongly
           perswaded
           somthing
           of
           this
           Nature
           might
           be
           of
           great
           Use
           in
           the
           World
           ,
           towards
           the
           healing
           of
           our
           sad
           Divisions
           in
           religious
           Affairs
           ;
           by
           drawing
           men
           off
           from
           their
           vain
           Nicetys
           ,
           to
           solid
           and
           useful
           Doctrin
           .
           Tho
           I
           know
           also
           that
           any
           such
           Design
           would
           ,
           in
           its
           first
           Appearance
           ,
           be
           violently
           opposed
           by
           al
           those
           who
           have
           imbraced
           the
           Interest
           of
           any
           particular
           Sect.
           If
           this
           very
           Writing
           of
           mine
           should
           com
           to
           the
           Sight
           of
           any
           such
           Persons
           ,
           I
           am
           confident
           ,
           that
           ,
           tho
           they
           should
           finde
           nothing
           exprest
           in
           it
           but
           what
           they
           themselvs
           approve
           of
           ,
           yet
           the
           Omission
           of
           other
           things
           which
           they
           delight
           in
           ,
           would
           make
           them
           condemn
           it
           .
           Al
           Sectarya
           ar
           so
           fond
           of
           their
           own
           Badg
           of
           Distinction
           ,
           that
           they
           ar
           ready
           to
           cry
           out
           against
           every
           thing
           which
           bears
           not
           that
           Mark
           ,
           as
           Antichristran
           at
           least
           ,
           if
           not
           Atheistical
           
           and
           Diabolical
           .
           Nevertheless
           their
           Approbation
           ,
           in
           such
           a
           Case
           as
           this
           ,
           is
           of
           greater
           Weight
           than
           their
           Censure
           :
           Because
           in
           the
           one
           they
           al
           agree
           ;
           but
           in
           the
           other
           they
           al
           differ
           .
           Neither
           Papist
           nor
           Protestant
           ,
           nay
           nor
           any
           of
           the
           Subdivisions
           on
           either
           side
           ,
           but
           approve
           of
           al
           Instructions
           tenaing
           to
           Piety
           and
           Vertu
           ;
           which
           ar
           the
           onely
           ,
           things
           here
           aimed
           at
           .
           In
           that
           they
           ar
           unanimous
           .
           But
           in
           Matters
           of
           meer
           Speculation
           ,
           and
           outward
           Oeconomy
           ,
           (
           which
           ar
           the
           Things
           here
           omitted
           )
           they
           ar
           as
           opposite
           to
           each
           other
           as
           the
           Poles
           of
           the
           Heavens
           .
           I
           lay
           hold
           therefore
           upon
           the
           Incouragement
           which
           arises
           from
           their
           general
           Approbation
           ;
           and
           refer
           unto
           them
           the
           Task
           of
           reconciling
           their
           own
           Differences
           ,
           before
           I
           shal
           esteem
           the
           Consideration
           therof
           to
           be
           of
           any
           great
           moment
           .
           Yet
           I
           do
           not
           ,
           for
           al
           this
           ,
           in
           any
           wise
           presume
           to
           think
           that
           these
           Meditations
           of
           mine
           ar
           proper
           for
           public
           View
           .
           An
           undertaking
           of
           that
           Nature
           requires
           far
           greater
           Abilitys
           in
           every
           respect
           than
           
           mine
           ar
           ,
           and
           a
           more
           intire
           and
           uninterrupted
           Leisure
           than
           I
           injoy
           .
           If
           God
           see
           it
           fitting
           ,
           he
           wil
           in
           du
           time
           raise
           up
           som
           other
           that
           may
           perform
           it
           more
           worthily
           .
           In
           the
           mean
           while
           ,
           however
           ,
           I
           hope
           the
           Endearment
           of
           a
           Fathers
           Recommendation
           wil
           ad
           som
           Strength
           unto
           what
           may
           be
           otherwise
           but
           weakly
           inculcated
           to
           his
           Children
           ;
           and
           that
           so
           this
           present
           Performance
           wil
           be
           of
           som
           use
           unto
           wine
           ,
           for
           whom
           especially
           I
           have
           writ
           it
           .
           
             I
             am
          
           ,
        
         
           
             Dear
             Children
             ,
          
           
             Your
             truly
             affectionate
             Father
             .
             B.
             
          
           
             
               July
               the
               1st
               .
               1686.
               
            
          
        
      
    
     
       
         
         
         
           A
           RATIONAL
           CATECHISM
           :
           or
           an
           instructive
           Conference
           between
           a
           FATHER
           and
           a
           SON
           .
        
         
           
             F.
             
          
           
             Com
             Son
             ,
             since
             we
             ar
             now
             at
             som
             leisure
             from
             our
             ordinary
             Occupations
             ,
             and
             have
             therby
             the
             advantage
             of
             enjoying
             that
             freedom
             of
             Thought
             which
             is
             inconsistant
             with
             the
             Cares
             of
             the
             World
             ,
             I
             am
             desirous
             to
             take
             this
             Opportunity
             of
             exercising
             thy
             Minde
             in
             Speculations
             of
             nobler
             Use
             ,
             and
             even
             of
             universal
             Influence
             upon
             thy
             whole
             Life
             .
             Compose
             thy self
             therfore
             to
             Seriousness
             :
             Lay
             aside
             ,
             and
             if
             it
             be
             possible
             ,
             for
             one
             hour
             ,
             forget
             
             al
             that
             ever
             thou
             hast
             hitherto
             learnt
             :
             Attend
             only
             to
             the
             genuine
             Result
             of
             thy
             own
             present
             Reflexions
             :
             And
             in
             that
             manner
             answer
             me
             with
             a
             manly
             Liberty
             to
             what
             I
             shal
             ask
             thee
             .
          
        
         
           
             S.
             
          
           
             I
             am
             infinitely
             obliged
             to
             you
             for
             your
             constant
             care
             of
             my
             improvement
             in
             al
             things
             laudable
             ,
             and
             shal
             at
             this
             time
             endeavor
             to
             observ
             the
             Rules
             you
             giv
             me
             as
             exactly
             as
             possibly
             I
             can
             .
          
        
         
           
             F.
             
          
           
             Tel
             me
             then
             ,
             in
             the
             first
             place
             ,
             what
             it
             is
             that
             thou
             lovest
             best
             .
          
        
         
           
             S.
             
          
           
             I
             know
             you
             wil
             not
             have
             me
             distinguish
             between
             your self
             &
             my
             Mother
             ,
             &
             I
             hope
             you
             doubt
             not
             but
             you
             ar
             both
             of
             you
             the
             joint
             objects
             of
             my
             best
             Lov.
             
          
        
         
           
             F.
             
          
           
             No
             matter
             what
             I
             think
             ,
             or
             what
             I
             doubt
             of
             .
             I
             desire
             only
             to
             hear
             thy
             Thoughts
             ,
             but
             to
             hear
             them
             pure
             and
             undisguised
             .
             That
             thou
             may'st
             not
             therfore
             either
             deceiv
             thy self
             ,
             or
             dissemble
             with
             me
             ,
             consider
             this
             case
             .
             Suppose
             both
             thy
             Parents
             and
             thy self
             had
             been
             any
             where
             lock't
             up
             together
             ,
             so
             long
             ,
             without
             Food
             ,
             that
             we
             
             were
             al
             wel
             nigh
             ready
             tody
             for
             Hunger
             ,
             and
             that
             in
             those
             Circumstances
             som
             Friend
             sent
             thee
             privately
             a
             smal
             morcel
             of
             Meat
             ,
             capable
             only
             to
             sustain
             thy
             Life
             for
             a
             few
             Hours
             ,
             and
             withal
             sent
             word
             that
             we
             could
             none
             of
             us
             in
             that
             space
             have
             any
             more
             .
             In
             such
             a
             case
             ,
             tel
             me
             truly
             whether
             thou
             wouldst
             eat
             that
             Meat
             thy self
             in
             private
             as
             it
             was
             given
             thee
             ,
             or
             discover
             and
             giv
             it
             unto
             either
             of
             us
             .
          
        
         
           
             S.
             
          
           
             You
             put
             me
             to
             a
             hard
             choice
             ,
             which
             I
             would
             willingly
             be
             dispensed
             from
             .
          
        
         
           
             F.
             
          
           
             I
             know
             very
             wel
             where
             the
             Difficulty
             pinches
             thee
             .
             'T
             is
             not
             in
             chusing
             ,
             but
             in
             declaring
             thy
             Choice
             .
             Wherfore
             I
             once
             again
             exhort
             thee
             to
             deal
             freely
             and
             sincerely
             with
             me
             ,
             and
             I
             assure
             thee
             that
             I
             wil
             not
             be
             offended
             with
             any
             Determination
             thou
             shalt
             make
             ,
             but
             on
             the
             contrary
             much
             pleased
             to
             hear
             one
             made
             in
             Simplicity
             and
             Truth
             .
          
        
         
           
             S.
             
          
           
             What
             you
             intimate
             of
             Offence
             assures
             me
             that
             I
             need
             not
             make
             any
             Declaration
             
             at
             al
             upon
             that
             matter
             .
             For
             I
             perceiv
             therby
             that
             you
             know
             the
             weakness
             of
             my
             Nature
             ,
             and
             fee
             into
             those
             secret
             movings
             of
             my
             Heart
             which
             I
             am
             ashamed
             to
             discover
             .
          
        
         
           
             F.
             
          
           
             'T
             is
             enough
             .
             I
             wil
             spare
             thy
             Blushes
             .
             And
             now
             taking
             for
             granted
             that
             ,
             in
             such
             a
             case
             as
             we
             have
             supposed
             ,
             thou
             wouldst
             prefer
             the
             Preservation
             of
             thy
             own
             Life
             before
             ours
             ,
             I
             desire
             thee
             to
             consider
             again
             ,
             and
             tel
             me
             whether
             thou
             lovest
             thy self
             or
             us
             the
             better
             .
          
        
         
           
             S.
             
          
           
             What
             shal
             I
             say
             !
             You
             force
             me
             to
             acknowledg
             that
             I
             lov
             my self
             better
             than
             perhaps
             I
             ought
             to
             do
             .
          
        
         
           
             F.
             
          
           
             That
             is
             not
             the
             thing
             that
             I
             am
             now
             enquiring
             after
             ,
             whether
             this
             supreme
             Inclination
             of
             Self-love
             be
             wel
             or
             il
             ,
             but
             onely
             whether
             it
             be
             so
             or
             no.
             Consider
             therfore
             ,
             further
             ,
             if
             there
             be
             nothing
             else
             in
             Nature
             that
             more
             nearly
             affects
             thee
             than
             thy self
             .
             I
             mean
             not
             Persons
             ,
             but
             Things
             .
             Dost
             tho
             not
             feel
             in
             thy
             Heart
             som
             desire
             of
             Hnor
             ,
             
             
               of
               Power
               ,
               of
               Pleasure
               ,
               or
               of
               Riches
               ?
            
             I
             know
             thou
             dost
             .
             Tel
             me
             therfore
             in
             what
             rank
             thou
             placest
             those
             things
             .
          
        
         
           
             S.
             
          
           
             I
             do
             not
             finde
             that
             I
             lov
             any
             of
             those
             things
             simply
             for
             themselvs
             ;
             but
             only
             as
             they
             have
             relation
             unto
             me
             and
             becaus
             they
             may
             be
             of
             som
             Conveniency
             or
             Advantage
             unto
             me
             :
             So
             that
             my
             lov
             of
             them
             is
             but
             secondary
             ,
             and
             for
             my
             own
             sake
             .
             And
             therfore
             ,
             for
             ought
             I
             now
             see
             ,
             I
             must
             remain
             of
             Opinion
             that
             
               I
               lov
               my self
               primarily
               ,
               and
               the
               best
               of
               any
               thing
               .
            
          
        
         
           
             F.
             
          
           
             No
             doubt
             thou
             dost
             so
             :
             Nor
             shal
             I
             ever
             advise
             thee
             to
             do
             otherwise
             .
             But
             here
             I
             must
             admonish
             thee
             that
             the
             management
             of
             this
             Principle
             requires
             thy
             utmost
             Care.
             For
             upon
             the
             right
             or
             wrong
             use
             therof
             depends
             thy
             Happiness
             or
             Misery
             .
             Observ
             therfore
             that
             ,
             tho
             this
             self-lov
             be
             a
             single
             and
             general
             Rule
             of
             Nature
             ,
             yet
             those
             things
             which
             thou
             hast
             wel
             observed
             that
             we
             lov
             secondarily
             ar
             exceeding
             
             various
             ;
             and
             that
             nothing
             is
             more
             easy
             nor
             more
             ordinary
             than
             for
             Men
             to
             er
             therin
             ,
             and
             out
             of
             a
             wrong
             conceived
             Opinion
             of
             som
             good
             ,
             to
             place
             their
             Affections
             upon
             such
             things
             as
             ar
             really
             evil
             .
             Now
             the
             sad
             Consequence
             of
             such
             il-placed
             Affections
             is
             at
             the
             best
             a
             certain
             Frustration
             .
             For
             tho
             those
             Persons
             do
             obtain
             that
             very
             thing
             which
             their
             Desires
             ar
             let
             out
             after
             ,
             yet
             finding
             not
             therin
             that
             real
             Good
             which
             they
             expected
             ,
             their
             Disappointment
             is
             the
             same
             or
             greater
             than
             if
             they
             had
             obtained
             nothing
             at
             al.
             And
             this
             alone
             is
             no
             smal
             degree
             of
             Misery
             ;
             but
             instead
             of
             Good
             to
             finde
             an
             Evil
             ,
             is
             a
             great
             one
             ;
             and
             to
             be
             continually
             obnoxious
             to
             such
             like
             Miscarriages
             ,
             is
             the
             greatest
             .
             These
             ar
             the
             Effects
             of
             Precipitancy
             ,
             Ignorance
             ,
             and
             Error
             .
             But
             ,
             on
             the
             contrary
             ,
             to
             weigh
             deliberately
             the
             tru
             Valu
             of
             things
             ,
             to
             understand
             it
             ,
             and
             accordingly
             to
             direct
             our
             Affections
             unto
             the
             prosecution
             of
             such
             Objects
             
             as
             ar
             truly
             valuable
             ,
             these
             ar
             the
             Methods
             in
             which
             our
             
               Principle
               of
               self-lov
            
             must
             be
             conducted
             ,
             and
             in
             that
             manner
             it
             wil
             not
             fail
             to
             lead
             us
             to
             a
             happy
             Issu
             .
             These
             things
             I
             tel
             thee
             beforehand
             that
             thou
             mayst
             be
             sensible
             of
             their
             Importance
             ,
             and
             therupon
             apply
             thy
             Minde
             with
             du
             Circumspection
             to
             the
             discussion
             of
             such
             Questions
             as
             I
             have
             now
             design
             to
             propound
             unto
             thee
             .
          
        
         
           
             S.
             
          
           
             Alas
             ,
             I
             am
             at
             once
             so
             sensible
             both
             of
             the
             Necessity
             and
             Difficulty
             of
             that
             Work
             ,
             and
             therupon
             so
             fearful
             of
             miscarrying
             in
             it
             ,
             that
             I
             am
             forced
             rather
             to
             beg
             the
             benefit
             of
             your
             Instruction
             than
             to
             expose
             my self
             to
             such
             an
             Examination
             .
          
        
         
           
             F.
             
          
           
             Be
             not
             so
             diffident
             of
             thy self
             .
             Take
             Courage
             .
             Remember
             onely
             to
             observ
             my
             Advice
             of
             attending
             closely
             to
             the
             genuine
             Results
             of
             thy
             own
             Reason
             ,
             and
             let
             us
             try
             whither
             that
             wil
             lead
             us
             .
          
           
             Seeing
             that
             in
             the
             general
             thou
             findest
             
             thy self
             inclined
             to
             
               lov
               or
               desire
               nothing
               but
               as
               it
               appears
               som
               way
               conducive
               to
               thy
               own
               Good
               ,
            
             consider
             a
             little
             which
             of
             those
             things
             that
             I
             have
             propounded
             to
             thee
             appear
             most
             so
             ;
             and
             tel
             me
             therupon
             which
             of
             them
             thou
             most
             desirest
             .
             I
             wil
             repeat
             and
             a
             little
             explain
             them
             ,
             that
             thou
             mayst
             deliberate
             maturely
             .
             By
             Honor
             I
             would
             have
             thee
             understand
             such
             a
             repute
             and
             fame
             of
             som
             thing
             excellent
             in
             thy self
             as
             may
             excite
             Admiration
             and
             Respect
             in
             others
             .
             By
             Power
             I
             mean
             not
             onely
             strength
             of
             Body
             ,
             but
             such
             an
             Authority
             over
             som
             number
             of
             Men
             as
             renders
             them
             subject
             to
             thy
             Commands
             .
             By
             Pleasure
             I
             intend
             not
             onely
             those
             childish
             Sports
             which
             thou
             hast
             hitherto
             delighted
             in
             ,
             and
             begin'st
             now
             to
             abandon
             ,
             but
             al
             other
             manner
             of
             Delights
             that
             may
             be
             suited
             unto
             the
             variety
             of
             Desires
             which
             thy
             Progress
             in
             Years
             wil
             bring
             along
             with
             it
             .
             And
             By
             Riches
             I
             would
             have
             thee
             represent
             unto
             thy self
             the
             means
             whereby
             
             Men
             ordinarily
             procure
             unto
             themselvs
             al
             outward
             Injoyments
             .
             Tel
             me
             therfore
             which
             of
             these
             things
             dost
             thou
             now
             conceiv
             most
             conducive
             to
             thy
             Happiness
             .
          
        
         
           
             S.
             
          
           
             As
             you
             represent
             them
             they
             al
             ,
             seem
             good
             upon
             different
             accounts
             .
             And
             for
             ought
             that
             I
             know
             many
             other
             things
             besides
             these
             may
             be
             represented
             unto
             me
             in
             the
             same
             manner
             .
             So
             that
             truly
             I
             finde
             a
             great
             Difficulty
             to
             make
             any
             just
             Comparison
             between
             them
             ,
             and
             therupon
             to
             determin
             which
             hath
             absolutely
             the
             most
             good
             in
             it
             .
          
        
         
           
             F.
             
          
           
             What
             ,
             art
             thou
             so
             unresolved
             in
             thy
             Judgment
             concerning
             the
             valu
             of
             these
             things
             that
             thou
             bearest
             an
             equal
             Indifferency
             towards
             them
             al
             ,
             and
             hast
             no
             Inclination
             or
             Desire
             after
             any
             of
             them
             ?
          
        
         
           
             S.
             
          
           
             To
             proceed
             with
             that
             Precaution
             which
             your
             Lesson
             requires
             ,
             it
             certainly
             behoovs
             me
             to
             govern
             my
             Desires
             by
             Judgment
             ,
             and
             therfore
             to
             restrain
             al
             desire
             of
             those
             things
             until
             I
             be
             convinced
             of
             their
             different
             valu
             .
          
        
         
           
           
             F.
             
          
           
             Wel
             ,
             but
             for
             al
             this
             ,
             I
             am
             of
             Opinion
             there
             is
             somthing
             else
             ,
             which
             thou
             doft
             already
             so
             far
             understand
             to
             be
             for
             thy
             good
             that
             thou
             canst
             not
             chuse
             but
             desire
             it
             earnestly
             :
             And
             I
             had
             rather
             hear
             thee
             remark
             it
             thy self
             than
             that
             I
             should
             name
             it
             .
          
        
         
           
             S.
             
          
           
             Let
             me
             see
             .
             Thus
             far
             we
             ar
             com
             .
             There
             ar
             many
             things
             which
             present
             themselvs
             unto
             my
             Choice
             under
             the
             appearance
             of
             Good
             ;
             som
             of
             which
             ar
             indeed
             such
             as
             they
             seem
             to
             be
             ;
             others
             notwithstanding
             al
             their
             specious
             Appearance
             ar
             real
             Evils
             ;
             but
             how
             to
             discern
             and
             distinguish
             between
             the
             one
             and
             the
             other
             I
             am
             yet
             ignorant
             .
             You
             ask
             me
             now
             what
             it
             is
             that
             I
             most
             desire
             .
             Absolutely
             it
             is
             nothing
             else
             but
             
               such
               a
               Knowledg
               of
               al
               things
               relating
               to
               my
               own
               Good
               as
               may
               inable
               me
               to
               chuse
               and
               prosecute
               that
               which
               is
               really
               most
               conducive
               unto
               it
               .
            
          
        
         
           
             F.
             
          
           
             I
             perceiv
             then
             that
             
               Knowledg
               is
               the
               primary
               Object
               of
               thy
               Desire
               .
            
             And
             I
             am
             not
             a
             little
             pleased
             that
             thou
             
             makest
             it
             so
             :
             Because
             indeed
             it
             ought
             to
             be
             the
             first
             Spring
             of
             al
             our
             Motions
             .
             But
             that
             is
             yet
             too
             general
             .
             Tel
             me
             therfore
             what
             particular
             Study
             of
             Knowledg
             thou
             art
             chiefly
             addicted
             unto
             .
             Is
             it
             the
             
               Knowledg
               of
               God
            
             ,
             of
             his
             Essence
             ,
             of
             his
             Attributes
             ,
             of
             his
             Laws
             ?
             Is
             it
             the
             
               Knowledg
               of
               Nature
            
             ,
             of
             the
             Universe
             ,
             of
             Mankind
             ,
             of
             thy Self
             ?
             Is
             it
             the
             
               Knowledg
               of
               any
               particular
               Arts
            
             and
             Contrivances
             that
             ar
             effected
             by
             Men
             ?
             Or
             is
             it
             
               any
               other
               thing
            
             that
             humane
             Understanding
             is
             or
             may
             be
             conversant
             about
             ?
          
        
         
           
             S.
             
          
           
             I
             must
             answer
             again
             unto
             these
             Particulars
             as
             the
             former
             ,
             that
             I
             am
             rather
             confounded
             with
             the
             Consideration
             therof
             than
             any
             ways
             able
             to
             determin
             which
             of
             them
             is
             indeed
             most
             worthy
             to
             be
             elected
             .
             But
             however
             this
             general
             Circumstance
             ,
             which
             I
             stick
             close
             unto
             ,
             viz.
             
               That
               my
               Knowledg
               may
               be
               such
               as
               to
               enable
               me
               to
               chuse
               and
               pursu
               the
               proper
               means
               of
               my
               own
               Happiness
               ,
            
             wil
             I
             hope
             by
             degrees
             conduct
             
             me
             unto
             som
             further
             Discovery
             .
          
        
         
           
             F.
             
          
           
             Thou
             ghessest
             right
             .
             It
             wil
             infallibly
             do
             it
             .
             Let
             that
             therfore
             be
             the
             Rule
             of
             al
             thy
             Researches
             .
             And
             now
             ,
             applying
             that
             Rule
             to
             those
             particular
             heads
             of
             Knowledg
             that
             I
             propounded
             ,
             
               God
               ,
               Nature
               ,
               Man
               ,
               &c.
            
             tel
             me
             which
             of
             them
             seems
             to
             thee
             the
             most
             important
             Object
             of
             thy
             first
             Study
             .
          
        
         
           
             S.
             
          
           
             My
             aim
             being
             to
             seek
             
               my
               own
               Happiness
            
             ,
             I
             conceiv
             easily
             that
             it
             is
             not
             obtainable
             ,
             first
             ,
             without
             som
             competent
             
               Knowledg
               of
               my self
            
             who
             am
             the
             Subject
             of
             it
             ;
             next
             ,
             without
             som
             
               Knowledg
               of
               that
               Happiness
            
             which
             is
             the
             Object
             of
             my
             Desire
             ;
             and
             lastly
             ,
             without
             the
             
               Knowledg
               of
               the
               Means
            
             that
             lead
             unto
             it
             .
             And
             therfore
             I
             conclude
             it
             may
             be
             proper
             enough
             for
             me
             to
             begin
             my
             Study
             with
             an
             Enquiry
             into
             
               my
               own
               Nature
            
             .
             That
             ,
             I
             suppose
             ,
             wil
             also
             shew
             me
             what
             sort
             of
             Happiness
             I
             am
             capable
             of
             :
             And
             I
             esteem
             that
             it
             wil
             then
             be
             seasonable
             to
             look
             after
             it
             .
          
        
         
           
             F.
             
          
           
             Very
             wel
             .
             I
             like
             thy
             Method
             .
             
             It
             is
             orderly
             .
             And
             the
             prosecution
             of
             it
             wil
             probably
             bring
             into
             consideration
             whatever
             other
             Topic
             may
             be
             material
             to
             our
             Subject
             .
             Now
             ,
             that
             we
             may
             proceed
             therin
             ,
             I
             would
             have
             thee
             reflect
             seriously
             upon
             what
             thou
             judgest
             most
             observable
             in
             thy self
             ,
             and
             then
             tel
             me
             
               what
               manner
               of
               thing
               thou
               takest
               thy self
               to
               be
               .
            
          
        
         
           
             S.
             
          
           
             I
             can
             not
             but
             observ
             that
             where
             ever
             I
             am
             I
             fil
             som
             place
             ,
             even
             as
             al
             other
             material
             things
             that
             surround
             me
             :
             And
             therfore
             what
             ever
             I
             am
             ,
             I
             think
             my self
             to
             be
             framed
             of
             the
             same
             matter
             as
             they
             ar
             .
          
        
         
           
             F.
             
          
           
             So
             far
             right
             .
             But
             dost
             thou
             not
             further
             perceiv
             som
             Facultys
             in
             thy self
             which
             ar
             peculiar
             to
             Mankinde
             ,
             and
             which
             none
             of
             those
             other
             material
             things
             that
             surround
             us
             ar
             endued
             with
             ?
          
        
         
           
             S.
             
          
           
             Yes
             .
             I
             have
             Sense
             ,
             which
             is
             not
             found
             in
             Stocks
             and
             Stones
             .
             And
             I
             have
             further
             this
             Faculty
             of
             
               thinking
               ,
               reflecting
               ,
               or
               reasoning
               ,
            
             wherin
             you
             
             now
             exercise
             me
             ,
             which
             I
             take
             to
             denote
             som
             Excellency
             in
             Mankinde
             vastly
             different
             from
             any
             thing
             even
             in
             Animals
             ,
             and
             that
             not
             onely
             in
             Degree
             but
             Essence
             .
          
        
         
           
             F.
             
          
           
             These
             two
             Observations
             of
             thine
             lmply
             this
             Definition
             of
             our
             selvs
             ;
             
               That
               we
               ar
               thinking
               Substances
            
             .
             But
             it
             remains
             stil
             to
             be
             enquired
             ,
             Whether
             that
             forementioned
             material
             part
             of
             us
             which
             thou
             hast
             observed
             to
             fil
             som
             place
             (
             or
             ,
             as
             others
             express
             it
             ,
             to
             be
             extended
             )
             I
             say
             ,
             Whether
             that
             be
             not
             the
             very
             same
             thing
             with
             that
             which
             thinks
             ,
             and
             that
             so
             this
             thinking
             and
             reasoning
             be
             nothing
             else
             but
             an
             effect
             produced
             by
             the
             different
             Modification
             and
             Motion
             of
             that
             Matter
             wherof
             we
             ar
             composed
             ;
             Or
             ,
             on
             the
             contrary
             ,
             Whether
             our
             thinking
             Faculty
             proceed
             from
             any
             other
             different
             and
             really
             distinct
             Principle
             .
             This
             Consideration
             is
             important
             .
             Weigh
             it
             carefully
             .
          
        
         
           
             S.
             
          
           
             I
             hope
             I
             have
             not
             been
             too
             rash
             in
             
             hinting
             already
             that
             I
             ghest
             that
             Faculty
             to
             denote
             som
             Excellency
             in
             us
             essentially
             different
             from
             any
             thing
             in
             Animals
             ,
             whose
             Composition
             .
             I
             suppose
             to
             be
             one
             of
             the
             perfectest
             Productions
             of
             modifyed
             Matter
             .
          
        
         
           
             F.
             
          
           
             I
             do
             not
             say
             thou
             hast
             been
             too
             shra
             in
             that
             Assertion
             .
             But
             however
             ,
             without
             determining
             any
             thing
             about
             Animals
             ,
             the
             knowledge
             of
             whose
             Nature
             is
             of
             little
             Consequence
             to
             us
             ,
             I
             desire
             to
             hear
             thee
             explain
             more
             particularly
             upon
             what
             ground
             thou
             fancyest
             any
             Principle
             in
             thy self
             to
             be
             essentially
             different
             from
             Matter
             .
          
        
         
           
             S.
             
          
           
             If
             I
             finde
             any
             Operation
             whatsoever
             in
             my self
             abov
             the
             Power
             of
             matter
             ,
             I
             must
             needs
             conclude
             that
             it
             proceeds
             from
             som
             Principle
             of
             a
             different
             Nature
             .
          
        
         
           
             F.
             
          
           
             Canst
             thou
             giv
             me
             any
             Instances
             of
             such
             like
             Operations
             ?
          
        
         
           
             S.
             
          
           
             When
             I
             reflect
             upon
             the
             nature
             of
             Matter
             ,
             
               its
               extension
               ,
               its
               divisibility
               ,
               its
               aptitude
               to
               receiv
               never
               so
               various
            
             
             
               Modifications
               and
               Motions
            
             ,
             yet
             ,
             into
             what
             ever
             Form
             or
             Motion
             I
             conceiv
             it
             put
             ,
             I
             can
             not
             for
             my
             life
             finde
             any
             such
             thing
             to
             result
             from
             thence
             as
             that
             bare
             Sensation
             which
             I
             am
             endowed
             withal
             .
             Much
             less
             therfore
             is
             it
             to
             be
             reputed
             the
             Principle
             of
             my
             nobler
             Facultys
             .
          
        
         
           
             F.
             
          
           
             What
             ar
             those
             nobler
             Facultys
             which
             thou
             thinkest
             meer
             Matter
             least
             capable
             to
             produce
             ?
          
        
         
           
             S.
             
          
           
             They
             are
             chiefly
             
               Memory
               and
               Ratiocination
            
             .
          
        
         
           
             F.
             
          
           
             Why
             dost
             thou
             affirm
             that
             
               Matter
               is
               not
               capable
               of
               Memory
               ?
            
          
        
         
           
             S.
             
          
           
             If
             we
             were
             composed
             onely
             of
             meer
             Matter
             ,
             then
             al
             the
             Remembrance
             that
             we
             have
             of
             any
             thing
             would
             be
             effected
             by
             material
             Impresses
             or
             Characters
             placed
             in
             that
             part
             of
             our
             Body
             where
             that
             Faculty
             resides
             .
          
        
         
           
             F.
             
          
           
             I
             grant
             it
             .
             And
             why
             may
             we
             not
             believ
             that
             it
             is
             so
             ?
          
        
         
           
             S.
             
          
           
             The
             multitude
             of
             things
             that
             we
             remember
             ,
             would
             ,
             upon
             that
             Supposition
             ,
             
             require
             such
             a
             multitude
             of
             different
             Characters
             ,
             that
             it
             is
             impossible
             any
             such
             part
             of
             our
             Body
             wherin
             that
             Faculty
             can
             be
             placed
             should
             contain
             them
             ;
             much
             less
             could
             it
             retain
             them
             in
             that
             Order
             ,
             and
             represent
             them
             in
             that
             manner
             to
             our
             Imagination
             as
             we
             finde
             we
             have
             them
             .
          
        
         
           
             F.
             
          
           
             It
             dos
             indeed
             seem
             absurd
             that
             so
             many
             various
             things
             as
             we
             have
             in
             our
             Minde
             should
             have
             there
             so
             many
             distinct
             material
             Existencys
             .
             And
             that
             wil
             appear
             yes
             the
             more
             absurd
             if
             we
             observ
             that
             amongst
             those
             Ideas
             which
             replenish
             our
             Minde
             ,
             there
             ar
             som
             of
             them
             of
             things
             immaterial
             ;
             as
             Truth
             and
             Falsehood
             ,
             Vertu
             and
             Vice
             ,
             Honor
             and
             Dishonor
             ,
             and
             the
             like
             .
             But
             lot
             us
             go
             on
             .
             Explain
             to
             me
             now
             why
             
               Ratiocination
               can
               not
               be
               performed
               by
               meer
               Matter
               .
            
          
        
         
           
             S.
             
          
           
             That
             needs
             no
             further
             explaining
             than
             onely
             to
             settle
             the
             meaning
             of
             the
             word
             .
             By
             Ratiocination
             ,
             therfore
             ,
             I
             understand
             that
             Act
             of
             the
             Minde
             ,
             
             wherby
             ,
             comparing
             together
             such
             Notions
             as
             either
             have
             been
             long
             or
             ar
             but
             newly
             implanted
             therin
             ,
             we
             from
             thence
             draw
             Consequences
             ,
             and
             raise
             other
             Notions
             ,
             which
             we
             were
             formerly
             ignorant
             of
             .
             Now
             if
             Memory
             alone
             be
             beyond
             the
             Power
             of
             Matter
             ,
             it
             is
             past
             al
             doubt
             that
             this
             further
             Act
             ,
             which
             revises
             ,
             and
             compares
             such
             things
             as
             ar
             already
             in
             the
             Memory
             ,
             must
             needs
             be
             much
             more
             so
             .
          
        
         
           
             F.
             
          
           
             These
             Difficultys
             of
             explaining
             divers
             Operations
             that
             we
             finde
             in
             our
             selvs
             ,
             by
             the
             Power
             of
             Matter
             ,
             I
             allow
             to
             be
             invincible
             .
             But
             therfore
             ,
             since
             we
             ar
             stil
             sure
             that
             we
             ar
             capable
             of
             those
             Operations
             ,
             it
             remains
             that
             thou
             explain
             unto
             me
             by
             what
             other
             means
             they
             ar
             performed
             ,
             and
             
               shew
               me
               that
               different
               Principle
               from
               which
               they
               proceed
               .
            
          
        
         
           
             S.
             
          
           
             Alas
             ,
             you
             now
             pose
             me
             .
             I
             am
             not
             able
             to
             do
             it
             .
             Those
             very
             things
             ,
             
               Thinking
               and
               Reasoning
            
             ,
             ar
             themselvs
             the
             most
             essential
             Characters
             that
             I
             
             know
             of
             that
             Being
             which
             exercises
             them
             .
             I
             am
             onely
             sure
             that
             I
             have
             them
             in
             my self
             ,
             but
             how
             they
             ar
             performed
             I
             am
             utterly
             ignorant
             .
          
        
         
           
             F.
             
          
           
             If
             it
             be
             so
             indeed
             that
             thou
             canst
             go
             no
             further
             ,
             yet
             consider
             now
             at
             least
             what
             all
             this
             disquisition
             we
             have
             hitherto
             made
             into
             Humane
             .
             Nature
             amounts
             unto
             ,
             and
             what
             consequences
             arise
             from
             thence
             for
             thy
             use
             .
          
        
         
           
             S.
             
          
           
             My
             knowledg
             hitherto
             amounts
             to
             this
             ,
             That
             we
             have
             in
             us
             
               two
               distinct
               Principles
            
             ;
             the
             one
             wherof
             is
             material
             ,
             whose
             eminent
             property
             is
             Extension
             ;
             the
             other
             immaterial
             ,
             whose
             eminent
             property
             is
             Thought
             .
          
        
         
           
             F.
             
          
           
             Those
             two
             principles
             ar
             termed
             Matter
             and
             Spirit
             ,
             or
             in
             ordinary
             speech
             ,
             Body
             and
             Soul
             Let
             us
             make
             use
             therfore
             of
             those
             received
             expressions
             .
             And
             now
             do
             thou
             go
             on
             to
             tel
             me
             what
             consequences
             thou
             perceivest
             to
             arise
             from
             this
             distinction
             .
          
        
         
           
             S.
             
          
           
             The
             most
             important
             consequence
             therof
             is
             this
             ,
             That
             our
             Bodys
             and
             Souls
             ,
             
             being
             of
             
               different
               natures
            
             ,
             ar
             disposed
             for
             
               different
               injoyments
               and
               sufferings
            
             .
             The
             Body
             is
             not
             capable
             of
             those
             pleasures
             which
             ar
             peculiar
             to
             the
             Soul.
             Nor
             is
             the
             Soul
             ,
             by
             any
             evident
             necessity
             ,
             to
             be
             esteemed
             subject
             unto
             that
             change
             and
             dissolution
             which
             attends
             the
             Body
             .
          
        
         
           
             F.
             
          
           
             The
             necessity
             of
             the
             Souls
             dissolution
             with
             the
             Body
             is
             indeed
             not
             evident
             from
             any
             thing
             thou
             hast
             observed
             upon
             their
             natures
             .
             But
             neither
             is
             this
             distinction
             of
             their
             natures
             so
             ful
             a
             proof
             ,
             as
             might
             be
             wisht
             for
             ,
             of
             so
             comfortable
             an
             expectation
             as
             that
             of
             the
             Souls
             duration
             hereafter
             .
             As
             we
             proceed
             further
             we
             shal
             infallibly
             meet
             with
             other
             arguments
             that
             wil
             yet
             better
             confirm
             those
             hopes
             .
             And
             other
             consequences
             also
             ,
             of
             less
             importance
             ,
             wil
             fal
             occasionally
             in
             our
             way
             ,
             as
             we
             com
             to
             treat
             of
             other
             matters
             with
             which
             they
             ar
             connected
             .
             In
             the
             mean
             while
             ,
             it
             is
             time
             now
             that
             we
             look
             back
             unto
             the
             method
             which
             thou
             
             first
             proposed'st
             for
             thy
             inquirys
             ,
             and
             strive
             to
             discover
             
               what
               sort
               of
               Happiness
            
             that
             is
             which
             this
             nature
             of
             ours
             ,
             such
             as
             we
             have
             described
             it
             ,
             is
             capable
             of
             .
          
        
         
           
             S.
             
          
           
             I
             conceiv
             the
             ground
             and
             
               Substance
               of
               al
               bodily
               Happiness
               to
               consist
               in
               Health
               .
            
             The
             gratification
             of
             our
             several
             Appetites
             may
             indeed
             increase
             the
             degrees
             of
             it
             ,
             but
             Health
             is
             the
             most
             essential
             ingredient
             ,
             without
             which
             our
             Bodys
             wil
             be
             always
             miserable
             .
             And
             as
             for
             the
             
               Happiness
               of
               the
               Soul
            
             ,
             I
             think
             it
             may
             be
             esteemed
             compleat
             whensoever
             we
             injoy
             
               intire
               Satisfaction
               and
               contentment
               of
               minde
               .
            
          
        
         
           
             F.
             
          
           
             Since
             thou
             distinguishest
             our
             Happiness
             into
             these
             two
             kindes
             ,
             it
             is
             necessary
             to
             fix
             the
             just
             estimate
             of
             each
             of
             them
             ;
             that
             we
             may
             theruption
             direct
             our
             chief
             pursuit
             after
             what
             shal
             appear
             most
             important
             .
          
        
         
           
             S.
             
          
           
             I
             have
             no
             difficulty
             to
             determin
             the
             Happiness
             of
             the
             Minde
             ,
             such
             as
             I
             have
             described
             it
             ,
             to
             exceed
             that
             of
             
             the
             Body
             :
             not
             onely
             becaus
             the
             Soul
             is
             the
             nobler
             Being
             ,
             (
             't
             is
             that
             which
             rules
             the
             body
             )
             but
             more
             especially
             becaus
             my
             Idea
             of
             that
             Happiness
             is
             the
             more
             compleat
             .
             For
             
               where
               the
               Minde
               is
               intirely
               satisfied
               there
               is
               nothing
               wanting
               .
            
             Nevertheless
             ,
             I
             would
             not
             despise
             the
             other
             .
             For
             I
             confess
             the
             business
             seems
             to
             me
             yet
             surer
             when
             both
             ar
             joyned
             .
             But
             that
             consideration
             afflicts
             me
             :
             Becaus
             I
             observ
             daily
             ,
             that
             ,
             notwithstanding
             al
             imaginable
             precautions
             ,
             the
             Bodys
             of
             al
             men
             ar
             frequently
             afflicted
             with
             painful
             diseases
             ,
             constantly
             obnoxious
             to
             accidental
             hurts
             ,
             and
             inevitably
             subject
             to
             final
             decay
             ;
             which
             things
             make
             that
             sort
             of
             Happiness
             imperfect
             ,
             or
             the
             attainment
             of
             it
             impossible
             .
             I
             look
             therfore
             chiefly
             towards
             the
             other
             :
             but
             ,
             alas
             ,
             I
             look
             yet
             in
             vain
             .
             My
             Soul
             seems
             capable
             of
             it
             :
             but
             it
             knows
             not
             where
             to
             finde
             it
             .
             I
             beg
             of
             you
             therfore
             to
             direct
             me
             speedily
             unto
             that
             object
             of
             my
             search
             :
             for
             I
             now
             despise
             
             al
             other
             study
             in
             comparison
             of
             it
             .
          
        
         
           
             F.
             
          
           
             This
             is
             what
             I
             have
             already
             hinted
             to
             thee
             ,
             That
             the
             regular
             pursuit
             of
             thy
             Happiness
             would
             lead
             thee
             into
             the
             consideration
             of
             other
             topics
             than
             those
             thou
             hast
             hitherto
             mentioned
             .
             Consider
             ,
             therfore
             ,
             the
             nature
             of
             al
             things
             in
             this
             visible
             World.
             Consider
             the
             Improvements
             that
             ar
             made
             upon
             nature
             ,
             for
             our
             conveniency
             ,
             by
             the
             art
             and
             contrivance
             of
             ingenious
             men
             .
             Ar
             any
             of
             these
             things
             ,
             or
             al
             of
             them
             together
             ,
             capable
             to
             confer
             that
             sort
             of
             Happiness
             which
             thou
             judgest
             to
             be
             
               peculiar
               unto
               thy
               Soul
            
             ?
          
        
         
           
             S.
             
          
           
             No
             ,
             they
             ar
             not
             .
             For
             ,
             being
             al
             of
             them
             corporeal
             substances
             ,
             they
             can
             have
             no
             operation
             but
             upon
             my
             Body
             :
             or
             ,
             at
             least
             ,
             they
             cannot
             affect
             my
             Soul
             but
             by
             the
             means
             of
             those
             bodily
             Organs
             unto
             which
             it
             is
             now
             united
             .
             Since
             therfore
             we
             have
             already
             concluded
             the
             Perfection
             of
             Bodily
             Happiness
             to
             be
             unattainable
             ,
             it
             is
             in
             vain
             for
             
             me
             to
             expect
             that
             of
             my
             Soul
             by
             those
             means
             .
          
        
         
           
             F.
             
          
           
             Where
             then
             wilst
             thou
             look
             for
             it
             ?
          
        
         
           
             S.
             
          
           
             I
             know
             not
             wel
             .
             But
             since
             it
             is
             not
             to
             be
             found
             in
             any
             corporeal
             existence
             ,
             nor
             is
             my
             Soul
             singly
             able
             to
             work
             her
             own
             happiness
             out
             of
             her self
             ,
             I
             must
             either
             finde
             it
             in
             
               som
               thing
               more
               perfect
               than
               my
               Soul
               ,
            
             or
             despair
             of
             ever
             finding
             it
             at
             al.
             
          
        
         
           
             F.
             
          
           
             What
             Idea
             hast
             thou
             of
             any
             thing
             more
             perfect
             than
             thy
             Soul
             ?
          
        
         
           
             S.
             
          
           
             I
             have
             yet
             no
             clear
             Idea
             of
             any
             such
             thing
             .
             But
             this
             I
             am
             sure
             of
             ,
             that
             
               What
               soever
               made
               my
               Soul
               is
               perfecter
               than
               it
               .
            
             The
             Principle
             ,
             what
             ever
             it
             be
             ,
             from
             which
             it
             sprung
             ,
             must
             contain
             in
             it self
             more
             eminent
             perfections
             than
             those
             that
             I
             perceiv
             to
             be
             in
             me
             .
          
        
         
           
             F.
             
          
           
             Thou
             seest
             how
             Mankinde
             is
             born
             into
             this
             World
             ,
             one
             Generation
             succeeding
             another
             ;
             and
             that
             we
             ar
             born
             at
             once
             of
             such
             a
             double
             nature
             
             as
             thou
             hast
             observed
             ,
             both
             Body
             and
             Soul.
             Dost
             thou
             therfore
             intend
             that
             answer
             as
             a
             mark
             of
             respect
             unto
             me
             ,
             
               thy
               Father
            
             ,
             as
             the
             Author
             or
             caus
             of
             thy
             subsistance
             ?
          
        
         
           
             S.
             
          
           
             I
             am
             deeply
             sensible
             of
             the
             respect
             I
             ow
             you
             .
             But
             I
             confess
             that
             I
             now
             look
             further
             .
             
               'T
               is
               not
               onely
               the
               Principle
               of
               my
               own
               Being
               ,
               but
               that
               of
               Mankinde
               ,
               which
               I
               seek
               for
               .
            
             The
             propagation
             therof
             from
             Father
             to
             Son
             wil
             not
             serv
             my
             turn
             .
             For
             tho
             I
             revolv
             in
             my
             thoughts
             never
             so
             many
             thousand
             Ages
             backwards
             ;
             nay
             tho
             I
             should
             go
             so
             far
             as
             to
             finde
             one
             single
             Man
             ,
             the
             first
             of
             al
             men
             ,
             from
             whom
             the
             Species
             has
             been
             derived
             ;
             yet
             I
             have
             stil
             the
             same
             question
             to
             ask
             concerning
             him
             as
             concerning
             me
             .
             He
             made
             not
             himself
             .
             Who
             ,
             or
             what
             ,
             was
             it
             therfore
             that
             gave
             him
             his
             Being
             ,
             and
             his
             capacity
             to
             beget
             others
             like
             himself
             ?
             Whatever
             that
             was
             ,
             it
             must
             necessarily
             contain
             in
             it
             great
             Perfections
             .
             And
             it
             can
             be
             no
             indifferent
             thing
             for
             us
             to
             know
             ,
             
             or
             to
             be
             ignorant
             of
             it
             .
             For
             ,
             as
             in
             the
             course
             of
             Generations
             there
             is
             a
             strict
             relation
             between
             Father
             and
             Son
             ,
             the
             latter
             depending
             upon
             the
             former
             ,
             and
             being
             naturally
             obliged
             to
             certain
             dutys
             towards
             him
             ;
             so
             ,
             much
             more
             ought
             we
             to
             conclude
             ,
             that
             
               the
               general
               Author
               of
               Mankinde
               dos
               neither
               abandon
               his
               Ofspring
               ,
               nor
               leav
               it
               free
               from
               T
               ys
               of
               Duty
               .
            
             And
             if
             I
             could
             once
             be
             so
             happy
             as
             to
             discover
             Him
             ,
             and
             pay
             those
             dutys
             which
             I
             ow
             him
             ,
             I
             doubt
             not
             but
             I
             should
             therin
             finde
             that
             further
             Perfection
             of
             happiness
             which
             I
             search
             after
             .
          
        
         
           
             F.
             
          
           
             I
             perceiv
             this
             thought
             has
             warmed
             thee
             .
             But
             let
             us
             not
             overshoot
             our
             mark
             .
             Thou
             inquirest
             after
             the
             
               original
               Caus
            
             of
             the
             first
             Man.
             Is
             that
             so
             difficult
             to
             conceiv
             ?
             Consider
             the
             various
             Productions
             of
             nature
             .
             
               This
               Earth
            
             wheron
             we
             liv
             ,
             our
             general
             Mother
             ,
             being
             invigorated
             with
             the
             lively
             heat
             of
             our
             universal
             Parent
             ,
             
               the
               Sun
            
             ,
             produces
             yearly
             innumerable
             
             objects
             of
             equal
             astonishment
             with
             this
             thou
             stick'st
             at
             .
             Neither
             ar
             her
             productions
             confined
             to
             so
             exact
             a
             regularity
             that
             we
             may
             not
             imagin
             her
             capable
             to
             have
             som
             times
             brought
             forth
             other
             manner
             of
             Beings
             than
             what
             she
             now
             ordinarily
             dos
             .
             The
             od
             irregularitys
             that
             we
             yet
             meet
             withal
             ever
             and
             anon
             ar
             an
             undeniable
             proof
             of
             it
             .
             And
             why
             may
             not
             therfore
             
               the
               first
               Production
               of
               Mankinde
            
             be
             attributed
             to
             the
             happy
             rancounter
             of
             som
             convenient
             Matter
             ,
             which
             ,
             cherished
             and
             actuated
             by
             a
             du
             proportion
             of
             nutritive
             Heat
             ,
             sprung
             up
             into
             that
             form
             we
             see
             it
             ?
             If
             this
             do
             not
             satisfy
             ,
             we
             shal
             be
             to
             seek
             for
             the
             
               first
               Caus
            
             of
             al
             other
             Animals
             as
             wel
             as
             of
             our
             selvs
             ,
             and
             so
             involved
             in
             endless
             disquisitions
             .
          
        
         
           
             S.
             
          
           
             No
             ,
             no
             ,
             I
             now
             perceiv
             that
             our
             disquisitions
             upon
             this
             head
             wil
             not
             be
             endless
             .
             We
             draw
             near
             to
             a
             resolution
             of
             them
             .
             Tho
             I
             should
             grant
             the
             possibility
             of
             man's
             production
             
             in
             that
             manner
             which
             you
             have
             endeavored
             so
             plausibly
             to
             describe
             ,
             that
             dos
             not
             at
             al
             extricate
             me
             from
             my
             first
             difficulty
             ;
             but
             rather
             intangles
             me
             more
             in
             it
             ,
             and
             obliges
             me
             to
             look
             further
             .
             Let
             it
             be
             so
             ,
             that
             both
             Men
             and
             Beasts
             have
             been
             originally
             produced
             by
             the
             Earth
             and
             Sun.
             Yet
             ,
             
               Who
               is
               it
               that
               made
               that
               Earth
               and
               Sun
               ,
            
             and
             also
             those
             other
             innumerable
             numbers
             of
             gloroius
             bodys
             that
             environ
             us
             at
             greater
             distance
             ?
             They
             have
             al
             had
             their
             
               First
               Caus
            
             as
             wel
             as
             we
             .
             And
             the
             close
             relation
             they
             have
             unto
             one
             another
             ,
             with
             their
             dependance
             upon
             one
             another
             ,
             dos
             evidently
             demonstrate
             that
             the
             first
             caus
             of
             them
             al
             is
             one
             and
             the
             same
             .
             
               There
               is
               one
               ,
               onely
               ,
               original
               and
               universal
               Caus
               of
               al
               things
               .
            
             And
             that
             being
             so
             ,
             I
             must
             rais
             my
             Idea
             of
             its
             perfections
             yet
             so
             much
             higher
             than
             I
             first
             conceived
             them
             ,
             as
             the
             universal
             frame
             of
             al
             things
             is
             a
             compleater
             production
             than
             that
             of
             me
             in
             particular
             .
             This
             consideration
             makes
             
             me
             conclude
             those
             Perfections
             to
             be
             no
             less
             than
             infinite
             .
          
        
         
           
             F.
             
          
           
             Thou
             hast
             rightly
             concluded
             .
             
               That
               Being
               which
               formed
               al
               other
               Beings
               must
               of
               necessity
               be
               absolutely
               perfect
               .
            
             And
             that
             is
             it
             which
             we
             cal
             GOD.
             The
             evidence
             of
             this
             conclusion
             depends
             upon
             such
             undeniable
             Principles
             that
             it
             cannot
             be
             doubted
             of
             .
             In
             the
             order
             of
             things
             that
             produce
             one
             another
             som
             one
             must
             necessarily
             be
             first
             .
             Whatsoever
             that
             First
             be
             ,
             it
             must
             contain
             supereminently
             in
             it self
             al
             those
             Perfections
             that
             ar
             scattered
             amongst
             the
             rest
             .
             And
             
               the
               uniting
               of
               those
               scattered
               Perfections
               makes
               the
               Idea
               of
               their
               Author
               absolutely
               compleat
               .
            
             I
             have
             repeated
             these
             heads
             that
             they
             may
             be
             firmly
             rooted
             in
             thy
             Memory
             ,
             and
             that
             so
             the
             Foundation
             of
             this
             important
             conclusion
             may
             never
             be
             shaken
             .
             But
             we
             must
             not
             rest
             here
             .
             
               This
               Idea
               of
               God
               is
               a
               Fountain
               of
               light
               .
            
             Let
             us
             follow
             the
             streams
             that
             it
             sends
             forth
             ,
             and
             see
             whither
             they
             wil
             carry
             us
             .
             Tel
             me
             
             therfore
             more
             particularly
             what
             thou
             conceivest
             to
             be
             comprehended
             in
             this
             notion
             of
             
               A
               Being
               absolutely
               perfect
            
             .
          
        
         
           
             S.
             
          
           
             So
             great
             a
             perfection
             as
             that
             is
             surpasses
             my
             weak
             capacity
             .
             And
             indeed
             I
             cannot
             imagin
             it
             possible
             for
             any
             Man
             ,
             
               being
               finite
            
             ,
             to
             comprehend
             the
             extent
             of
             those
             Perfections
             which
             we
             have
             concluded
             to
             be
             infinite
             .
          
        
         
           
             F.
             
          
           
             Tho
             we
             cannot
             comprehend
             al
             ,
             yet
             we
             may
             som.
             Attend
             therfore
             closely
             to
             the
             sense
             of
             that
             definition
             ,
             and
             thou
             wilst
             not
             finde
             it
             difficult
             to
             descend
             into
             som
             Particulars
             .
          
        
         
           
             S.
             
          
           
             Thus
             far
             indeed
             I
             think
             I
             see
             clearly
             ;
             That
             
               a
               Being
               absolutely
               perfect
               neust
               have
               in
               himself
               whatever
               is
               necessary
               not
               onely
               to
               his
               own
               Being
               and
               Happiness
               but
               likewise
               to
               the
               Being
               and
               Happiness
               of
               his
               Creatures
               .
            
          
        
         
           
             F.
             
          
           
             That
             is
             one
             step
             .
             Minde
             now
             the
             consequences
             of
             that
             answer
             ,
             and
             thou
             wilst
             advance
             further
             .
             But
             do
             it
             by
             degrees
             .
             In
             the
             first
             place
             ,
             examin
             what
             thou
             findest
             to
             result
             from
             the
             
             first
             part
             of
             thy
             answer
             ,
             which
             relates
             simply
             to
             the
             Being
             and
             Happiness
             of
             God
             himself
             .
          
        
         
           
             S.
             
          
           
             If
             he
             have
             in
             himself
             whatsoever
             is
             necessary
             to
             his
             Own
             Being
             ,
             (
             without
             which
             he
             can
             in
             no
             wise
             be
             esteemed
             perfect
             )
             and
             if
             he
             have
             not
             received
             any
             thing
             from
             without
             himself
             ,
             (
             which
             has
             been
             already
             demonstrated
             ,
             in
             shewing
             that
             he
             is
             the
             First
             Caus
             of
             all
             things
             )
             it
             then
             follows
             that
             
               his
               Being
               or
               Existence
               is
               necessary
            
             ;
             that
             it
             always
             has
             been
             ,
             and
             that
             it
             always
             wil
             be
             ;
             which
             is
             to
             say
             that
             
               it
               is
               Eternal
            
             .
             Again
             :
             If
             He
             have
             in
             himself
             whatsoever
             is
             necessary
             to
             his
             own
             Happiness
             ,
             (
             without
             which
             also
             he
             must
             fal
             far
             short
             of
             perfection
             )
             it
             follows
             not
             onely
             that
             his
             nature
             is
             uncapable
             of
             a
             final
             dissolution
             ,
             but
             even
             of
             any
             suffering
             or
             change
             ;
             which
             ,
             being
             Affectations
             incident
             to
             al
             Matter
             ,
             I
             make
             use
             of
             the
             term
             you
             have
             allowed
             me
             to
             signify
             its
             contrary
             ,
             and
             cal
             him
             Spirit
             .
             Then
             ,
             joyning
             together
             
             these
             two
             conclusions
             ,
             I
             say
             that
             
               He
               is
               an
               Eternal
               Spirit
            
             .
          
        
         
           
             F.
             
          
           
             What
             ar
             the
             consequences
             of
             the
             second
             branch
             of
             thy
             answer
             ,
             viz.
             That
             
               He
               has
               in
               himself
               whatsoever
               is
               necessary
               to
               the
               Being
               and
               Happiness
               of
               his
               Creatures
               ?
            
             Orra
             ther
             ,
             first
             ,
             what
             is
             the
             Reason
             upon
             which
             thou
             groundest
             that
             proposition
             ?
             For
             it
             appears
             not
             so
             evident
             as
             the
             other
             .
          
        
         
           
             S.
             
          
           
             The
             first
             part
             of
             that
             proposition
             is
             evident
             enough
             from
             the
             very
             existence
             of
             the
             Creatures
             .
             For
             since
             they
             ar
             ,
             and
             ar
             from
             him
             ,
             it
             is
             clear
             that
             he
             has
             in
             himself
             whatsoever
             was
             or
             is
             necessary
             either
             to
             produce
             or
             to
             conserv
             them
             .
             And
             to
             prove
             the
             second
             ,
             I
             need
             onely
             observ
             wherin
             
               the
               general
               Happiness
               of
               the
               Creatures
               consists
            
             ;
             which
             I
             conceiv
             to
             be
             
               in
               their
               attainment
               of
               that
               End
               for
               which
               their
               Author
               designed
               them
               .
            
             For
             it
             cannot
             be
             doubted
             but
             He
             ,
             who
             had
             in
             himself
             the
             power
             to
             producethem
             ,
             can
             much
             more
             easily
             by
             the
             same
             power
             conduct
             
             them
             to
             that
             end
             for
             which
             he
             produced
             them
             .
             So
             that
             
               I
               finde
               in
               him
               the
               Original
               spring
               both
               of
               the
               Being
               and
               Happiness
               of
               althings
               .
            
          
        
         
           
             F.
             
          
           
             Proceed
             then
             to
             draw
             the
             inferences
             of
             that
             proposition
             ,
             as
             it
             relates
             to
             the
             Creatures
             .
          
        
         
           
             S.
             
          
           
             His
             giving
             Being
             and
             Happiness
             unto
             the
             Creatures
             seems
             to
             me
             to
             imply
             principally
             his
             Soveraign
             Perfection
             
               of
               Goodness
               ,
               of
               Wisdom
               ,
               and
               of
               Power
               .
               His
               Goodness
            
             is
             apparent
             in
             the
             design
             of
             al
             his
             works
             ,
             
               his
               Wisdom
            
             in
             the
             contrivance
             of
             them
             ,
             and
             
               his
               Power
            
             in
             the
             execution
             .
             The
             one
             prompts
             ,
             the
             other
             directs
             ;
             and
             the
             third
             accomplishes
             .
             These
             I
             think
             ar
             the
             main
             Branches
             into
             which
             that
             consideration
             may
             be
             divided
             :
             and
             as
             we
             can
             perceiv
             the
             connexity
             of
             others
             with
             these
             ,
             we
             may
             safely
             refer
             them
             to
             the
             same
             original
             stock
             of
             
               absolute
               perfection
            
             ;
             which
             is
             God.
             
          
        
         
           
             F.
             
          
           
             Wilst
             thou
             go
             on
             to
             particularize
             
             any
             others
             that
             thou
             findest
             to
             have
             their
             Rise
             from
             these
             ?
          
        
         
           
             S.
             
          
           
             That
             pursuit
             would
             be
             long
             .
             And
             I
             know
             not
             whether
             at
             this
             time
             it
             be
             very
             needful
             .
             For
             other
             Inferences
             wil
             of
             themselves
             occur
             in
             particular
             occasions
             .
             And
             in
             the
             mean
             while
             I
             perceiv
             that
             we
             have
             in
             these
             three
             a
             solid
             Foundation
             of
             that
             Happiness
             which
             I
             am
             seeking
             after
             .
             For
             seeing
             my
             notion
             of
             God's
             Wisdom
             assures
             me
             that
             he
             knows
             what
             is
             best
             ,
             and
             his
             Goodness
             and
             Power
             that
             he
             is
             both
             willing
             and
             able
             to
             do
             it
             ,
             I
             cannot
             doubt
             but
             it
             is
             
               already
               don
            
             .
          
        
         
           
             S.
             
          
           
             What
             ,
             dost
             thou
             mean
             that
             by
             this
             discovery
             thou
             art
             now
             actually
             stated
             in
             that
             Happiness
             which
             thou
             wast
             a
             while
             ago
             inquiring
             after
             ?
             For
             that
             is
             best
             for
             thee
             .
             And
             thou
             seemest
             to
             infer
             that
             whatsoever
             is
             best
             is
             already
             don
             .
          
        
         
           
             S.
             
          
           
             No.
             Tho
             I
             am
             assured
             that
             
               whatsoever
               is
               best
               for
               the
               Universe
               is
               don
               ,
            
             yet
             my
             comprehension
             of
             that
             general
             good
             is
             too
             short
             to
             determin
             me
             in
             the
             
             particular
             application
             of
             it
             .
             On
             the
             contrary
             ,
             rather
             ,
             since
             I
             finde
             my self
             to
             be
             yet
             short
             of
             that
             Happiness
             which
             my
             nature
             is
             capacitated
             for
             ,
             I
             conclude
             that
             it
             is
             in
             order
             to
             som
             more
             general
             good
             that
             I
             am
             so
             .
             And
             ,
             in
             effect
             ,
             tho
             I
             cannot
             comprehend
             the
             depth
             of
             al
             God's
             workings
             ,
             yet
             I
             easily
             see
             a
             possibility
             that
             it
             may
             be
             for
             the
             advantage
             of
             the
             whole
             that
             som
             sort
             of
             Creatures
             pass
             unto
             their
             Perfection
             by
             degrees
             .
             And
             probably
             I
             my self
             may
             be
             of
             that
             sort
             .
             This
             state
             wherin
             I
             now
             am
             may
             be
             a
             Passage
             .
             Which
             being
             so
             ,
             it
             is
             sufficient
             for
             me
             in
             particular
             that
             
               I
               am
               put
               into
               the
               Way
               ,
            
             and
             have
             a
             Capacity
             given
             me
             to
             work
             out
             in
             time
             that
             further
             Degree
             of
             Happiness
             which
             I
             yet
             want
             .
             And
             that
             I
             am
             really
             in
             such
             a
             Condition
             is
             clearly
             deducible
             from
             the
             forementioned
             triple
             Idea
             of
             God's
             Perfections
             .
             For
             ,
             since
             I
             am
             capacited
             for
             a
             further
             Degree
             of
             Happiness
             than
             what
             I
             now
             injoy
             ,
             and
             since
             I
             am
             naturally
             
             bent
             upon
             the
             pursuit
             of
             that
             Happiness
             ,
             it
             is
             unconceivable
             that
             infinite
             Goodness
             ,
             Wisdom
             ,
             and
             Power
             ,
             should
             have
             given
             me
             that
             Capacity
             and
             that
             bent
             of
             Nature
             to
             be
             always
             frustrated
             .
             I
             say
             therfore
             that
             my
             attainment
             of
             it
             in
             the
             end
             ,
             provided
             I
             swerv
             not
             from
             the
             way
             ,
             is
             as
             certain
             as
             if
             already
             effected
             .
          
        
         
           
             F.
             
          
           
             Since
             thou
             wilft
             not
             now
             pursu
             this
             search
             into
             the
             particular
             Perfections
             of
             the
             Deity
             any
             further
             ,
             consider
             with
             thy self
             once
             again
             how
             far
             we
             ar
             yet
             com
             ;
             and
             see
             ,
             according
             to
             thy
             own
             proposed
             method
             ,
             which
             way
             thou
             ought'st
             next
             to
             bend
             thy
             thoughts
             .
          
        
         
           
             S.
             
          
           
             I
             can
             do
             it
             easily
             .
             For
             I
             take
             care
             not
             to
             let
             slip
             that
             Clew
             which
             you
             directed
             me
             in
             the
             begining
             to
             hold
             fast
             .
             I
             seek
             my
             own
             Happiness
             .
             In
             order
             to
             that
             ,
             I
             have
             considered
             what
             I
             am
             ;
             what
             is
             the
             chief
             Happiness
             that
             I
             am
             capable
             of
             ;
             and
             where
             that
             Happiness
             is
             to
             be
             found
             .
             I
             have
             determined
             that
             the
             noblest
             part
             of
             my
             Nature
             
             is
             Spiritual
             ;
             that
             my
             chief
             Happiness
             must
             therfore
             also
             be
             Spiritual
             ;
             and
             that
             it
             can
             onely
             be
             found
             in
             God.
             I
             have
             proceeded
             to
             take
             som
             view
             of
             those
             Perfections
             which
             the
             Idea
             of
             God
             presents
             unto
             me
             .
             And
             there
             we
             stick
             .
             Methinks
             therfore
             it
             lys
             now
             naturally
             before
             me
             to
             look
             after
             
               the
               Way
               or
               means
               that
               lead
               unto
               this
               Happiness
            
             which
             I
             have
             proposed
             for
             the
             ultimate
             object
             of
             my
             search
             .
          
        
         
           
             F.
             
          
           
             'T
             is
             wel
             observed
             .
             Continu
             therfore
             to
             reflect
             attentively
             upon
             what
             thou
             hast
             hitherto
             discovered
             ;
             and
             try
             stil
             ,
             in
             thy
             own
             thoughts
             ,
             whether
             the
             consideration
             therof
             wil
             direct
             thee
             unto
             those
             means
             or
             no.
             
          
        
         
           
             S.
             
          
           
             I
             have
             indeed
             perceived
             som
             glimmering
             therof
             al
             along
             as
             we
             have
             proceeded
             ,
             but
             now
             methinks
             I
             begin
             to
             discover
             a
             clearer
             light
             .
             You
             were
             pleased
             to
             turn
             me
             aside
             as
             I
             was
             once
             hinting
             at
             the
             consideration
             of
             our
             lying
             under
             som
             t
             ys
             of
             Duty
             towards
             the
             Author
             of
             our
             Being
             :
             and
             I
             acknowledg
             
             that
             you
             did
             it
             with
             reason
             .
             For
             ,
             as
             I
             had
             not
             then
             cleared
             up
             to
             my
             own
             minde
             the
             Idea
             of
             that
             Author
             ,
             it
             would
             have
             been
             impossible
             for
             me
             ,
             in
             those
             circumstances
             ,
             to
             have
             framed
             any
             right
             apprehension
             of
             my
             duty
             towards
             him
             .
             But
             now
             that
             I
             have
             attained
             to
             som
             competent
             knowledg
             both
             
               of
               him
               and
               my self
            
             ,
             I
             doubt
             not
             but
             
               from
               the
               comparison
               of
               those
               Ideas
               I
               shall
               finde
               som
               Rule
               of
               duty
               to
               result
               .
            
             And
             I
             doubt
             yet
             less
             that
             
               my
               following
               that
               Rule
               is
               the
               direct
               and
               only
               means
               of
               bringing
               me
               to
               my
               desired
               Happiness
               .
            
          
        
         
           
             F.
             
          
           
             Thou
             sayst
             thou
             doubtest
             not
             of
             these
             things
             .
             But
             ,
             once
             again
             ,
             why
             so
             fast
             ?
             Why
             may
             it
             not
             yet
             be
             doubted
             whether
             He
             have
             given
             us
             any
             such
             Rule
             or
             no
             ?
             What
             importance
             is
             it
             to
             him
             what
             course
             we
             take
             ?
             We
             see
             that
             al
             Men
             ,
             who
             follow
             never
             so
             various
             ways
             of
             living
             ,
             arrive
             indifferently
             ,
             and
             without
             distinction
             ,
             at
             their
             last
             end
             ,
             which
             is
             the
             Grave
             .
             And
             what
             Happiness
             then
             canst
             thou
             propose
             
             unto
             thy self
             to
             finde
             in
             one
             course
             rather
             than
             another
             ?
          
        
         
           
             S.
             
          
           
             I
             perceiv
             that
             I
             have
             been
             too
             hasty
             ,
             in
             starting
             a
             double
             conclusion
             without
             explaining
             the
             premises
             from
             whence
             I
             draw
             it
             .
             My
             minde
             has
             run
             quicker
             than
             my
             tongue
             ,
             and
             has
             caused
             my
             expressions
             to
             take
             that
             leap
             which
             your
             questions
             now
             bring
             me
             back
             again
             to
             walk
             over
             more
             leisurely
             .
             I
             must
             do
             it
             therefore
             Step
             by
             Step
             ,
             and
             endeavor
             to
             tread
             sure
             as
             I
             go
             along
             .
          
        
         
           
             F.
             
          
           
             Do
             so
             .
             I
             wait
             thy
             Motion
             .
          
        
         
           
             S.
             
          
           
             I
             must
             prove
             then
             ,
             in
             the
             first
             place
             ,
             that
             the
             Author
             of
             our
             Being
             ,
             which
             is
             
               God
               ,
               has
               really
               obliged
               us
               unto
               som
               Duty
            
             ;
             in
             the
             next
             place
             I
             must
             inquire
             
               what
               that
               Duty
               is
            
             ;
             and
             in
             the
             last
             place
             ,
             examin
             
               how
               my
               Happiness
               arises
               from
               it
               .
            
             My
             first
             Proposition
             is
             general
             .
             And
             methinks
             this
             general
             Consideration
             may
             serv
             to
             clear
             it
             .
             If
             God
             be
             the
             Author
             of
             al
             things
             ,
             then
             
               Whatsoever
               we
               finde
               our
               selvs
               obliged
               unto
               by
            
             
             
               the
               Nature
               of
               things
            
             ;
             I
             mean
             either
             of
             God
             ,
             of
             our
             Selvs
             ,
             or
             of
             Others
             ;
             
               we
               ar
               obliged
               unto
               it
               by
               God
               himself
               ,
            
             who
             framed
             and
             disposed
             things
             in
             that
             manner
             .
          
        
         
           
             F.
             
          
           
             Yes
             ,
             if
             we
             ar
             under
             any
             such
             obligation
             ,
             I
             wil
             not
             deny
             but
             that
             obligation
             is
             laid
             upon
             us
             by
             God.
             But
             how
             dos
             it
             appear
             that
             we
             ar
             under
             any
             such
             obligation
             at
             al
             ?
          
        
         
           
             S.
             
          
           
             If
             I
             mistake
             not
             ,
             we
             have
             already
             sufficiently
             establisht
             that
             ,
             in
             the
             begining
             of
             our
             inquirys
             .
             The
             desire
             that
             every
             man
             has
             to
             procure
             his
             own
             Happiness
             is
             general
             ,
             and
             whatsoever
             is
             general
             is
             natural
             .
             The
             ways
             indeed
             in
             which
             men
             seek
             it
             ar
             different
             ,
             and
             therefore
             som
             of
             them
             must
             necessarily
             be
             preternatural
             .
             But
             the
             general
             bent
             after
             ,
             and
             desire
             of
             Happiness
             ,
             is
             the
             same
             in
             al
             men
             ,
             and
             therefore
             
               the
               pursuit
               of
               it
               is
               an
               Obligation
               laid
               upon
               us
               by
               Nature
               her self
               ;
               that
               is
               to
               say
               ,
               a
               Duty
               injoined
               us
               by
               God.
               
            
          
        
         
           
             F.
             
          
           
             Grant
             that
             the
             search
             of
             Happiness
             
             in
             general
             be
             a
             natural
             inclination
             and
             by
             consequence
             our
             duty
             ;
             yet
             ,
             since
             al
             men
             ar
             subject
             to
             er
             in
             the
             particular
             ways
             of
             pursuing
             it
             ;
             what
             can
             it
             avail
             us
             to
             know
             in
             general
             that
             we
             ar
             under
             such
             an
             obligation
             ,
             while
             we
             have
             no
             rule
             to
             direct
             us
             in
             the
             particular
             observance
             of
             it
             ?
          
        
         
           
             S.
             
          
           
             You
             are
             pleased
             in
             that
             Question
             to
             make
             a
             Supposition
             which
             I
             must
             not
             grant
             .
             The
             Errors
             of
             som
             Men
             do
             not
             prove
             that
             we
             have
             no
             Rule
             given
             us
             to
             walk
             by
             ;
             but
             onely
             that
             ,
             if
             there
             be
             any
             such
             Rule
             ,
             those
             Men
             do
             not
             observ
             it
             .
             And
             I
             think
             we
             have
             already
             agreed
             upon
             a
             Principle
             from
             which
             it
             wil
             necessarily
             follow
             that
             we
             have
             som
             such
             Rule
             given
             unto
             us
             ,
             whether
             they
             observ
             it
             or
             no.
             If
             it
             be
             inconsistant
             with
             our
             Idea
             of
             God
             that
             he
             should
             have
             given
             us
             this
             bent
             of
             Nature
             after
             Happiness
             ,
             and
             at
             the
             same
             time
             have
             subjected
             us
             to
             a
             perpetual
             Frustration
             (
             which
             I
             prove
             to
             be
             inconsistant
             ,
             in
             that
             such
             a
             Frustration
             
             is
             real
             Misery
             ,
             and
             that
             it
             is
             directly
             repugnant
             to
             his
             Goodness
             to
             have
             framed
             Creatures
             on
             design
             to
             make
             them
             miserable
             )
             I
             say
             then
             ,
             it
             is
             absolutely
             necessary
             that
             he
             should
             have
             given
             us
             som
             Rule
             whereby
             to
             direct
             us
             in
             the
             particular
             Pursuit
             of
             that
             Happiness
             ,
             which
             he
             has
             obliged
             us
             to
             seek
             after
             :
             because
             otherwise
             we
             should
             be
             for
             ever
             frustrated
             of
             it
             .
             Which
             is
             absurd
             .
          
        
         
           
             F.
             
          
           
             Canst
             thou
             show
             me
             
               a
               Rule
            
             which
             is
             
               capable
               to
               guide
               us
               exactly
               in
               this
               Pursuit
               ,
            
             and
             which
             is
             
               general
               to
               al
               Mankinde
            
             ?
             For
             such
             it
             must
             be
             ,
             or
             none
             .
          
        
         
           
             S.
             
          
           
             I
             think
             I
             can
             .
             And
             if
             I
             had
             not
             ghest
             at
             it
             beforehand
             ,
             this
             last
             Character
             which
             you
             require
             in
             it
             is
             too
             evident
             a
             Distinction
             to
             leav
             any
             Doubt
             therupon
             .
             In
             a
             Word
             .
             
               The
               Rule
               of
               al
               our
               Actions
               is
               ,
               or
               ought
               to
               be
               ,
               Right
               Reason
               .
            
             This
             Faculty
             of
             Reasoning
             judges
             of
             Truth
             and
             Error
             ,
             of
             Good
             and
             Evil
             ;
             weighs
             one
             
             thing
             with
             another
             ,
             and
             chuses
             the
             best
             .
             The
             Progress
             you
             have
             already
             helped
             me
             to
             make
             therin
             assures
             me
             of
             a
             greater
             Perfection
             hereafter
             than
             what
             I
             have
             yet
             attained
             unto
             .
             I
             now
             indeed
             grope
             after
             an
             unknown
             way
             ,
             and
             advance
             not
             without
             som
             Doubts
             and
             Fears
             ;
             But
             I
             am
             perswaded
             that
             a
             continued
             sincere
             ,
             and
             strict
             Application
             to
             this
             Exercise
             wil
             produce
             a
             steady
             firmness
             of
             Judgment
             ,
             capable
             to
             direct
             my
             Practice
             .
             And
             ,
             abov
             al
             ,
             I
             say
             that
             your
             last
             forementioned
             Character
             takes
             away
             al
             Doubt
             upon
             this
             matter
             .
             For
             if
             God
             have
             given
             any
             such
             Rule
             unto
             Mankinde
             (
             as
             it
             hath
             been
             already
             proved
             that
             he
             must
             of
             necessity
             have
             given
             som
             )
             it
             can
             be
             no
             other
             than
             this
             Rule
             of
             Reason
             :
             Becaus
             none
             other
             ,
             than
             this
             ,
             is
             or
             can
             be
             General
             :
             And
             this
             being
             so
             ,
             must
             therfore
             be
             esteemed
             Natural
             ;
             that
             is
             to
             say
             
               from
               God
            
             ;
             and
             by
             consequence
             also
             Sufficient
             .
          
        
         
           
           
             F.
             
          
           
             I'wil
             not
             just
             dispute
             against
             these
             general
             Arguments
             ,
             which
             thou
             hast
             made
             use
             of
             to
             prove
             that
             God
             has
             obligedus
             unto
             som
             sort
             of
             Duty
             ,
             and
             given
             us
             the
             means
             of
             knowing
             it
             .
             But
             however
             ,
             I
             shal
             esteem
             the
             thing
             yet
             better
             proved
             ,
             as
             wel
             as
             illustrated
             ,
             when
             I
             shal
             see
             thee
             go
             through
             thy
             next
             proposed
             Enquiry
             with
             any
             Accuracy
             ,
             and
             shew
             me
             those
             particular
             Dutys
             that
             we
             ar
             obliged
             unto
             .
          
        
         
           
             S.
             
          
           
             To
             do
             that
             ,
             I
             must
             refer
             our
             Dutys
             unto
             certain
             principal
             Heads
             ,
             which
             are
             very
             obvious
             ,
             and
             from
             which
             al
             particular
             Branches
             take
             their
             Rise
             .
             They
             ar
             these
             .
             
               To
               God
               ,
               to
               our
               Neighbors
               ,
               and
               to
               our
               Selvs
               .
            
             And
             I
             chuse
             to
             begin
             with
             the
             last
             of
             them
             .
             Let
             us
             reflect
             therefore
             upon
             our
             own
             Nature
             ,
             which
             we
             have
             concluded
             to
             be
             composed
             of
             two
             Principles
             ,
             Matter
             and
             Spirit
             ,
             or
             Body
             and
             Soul.
             These
             two
             Principles
             in
             us
             contest
             frequently
             between
             themselvs
             ,
             drawing
             several
             ways
             .
             The
             Body
             delights
             onely
             in
             the
             
             present
             gratification
             of
             its
             Senses
             ,
             without
             knowing
             any
             Bounds
             therof
             ,
             or
             foreseeing
             any
             Consequences
             .
             The
             Soul
             has
             not
             onely
             its
             own
             Delights
             of
             a
             more
             refined
             nature
             ,
             but
             it
             also
             judges
             concerning
             those
             of
             the
             Body
             .
             It
             weighs
             a
             sensual
             Gratification
             with
             a
             spiritual
             Inconvenience
             ,
             a
             present
             Good
             with
             a
             future
             Evil
             ;
             and
             it
             is
             able
             upon
             the
             Comparison
             of
             al
             Circumstances
             to
             chuse
             what
             is
             most
             conducive
             to
             the
             Happiness
             of
             the
             whole
             Man.
             Now
             from
             this
             simple
             Consideration
             of
             our
             own
             Nature
             ,
             I
             affirm
             that
             there
             results
             this
             plain
             Duty
             ,
             incumbent
             upon
             us
             ,
             
               viz.
               That
               we
               ought
               to
               keep
               our
               Bodys
               in
               continual
               Subjection
               unto
               our
               Souls
               ,
               as
               Servants
               unto
               their
               Masters
               .
            
             And
             the
             reason
             of
             that
             Duty
             wil
             appear
             yet
             more
             evident
             by
             the
             Mischiefs
             that
             follow
             a
             contrary
             Practice
             .
             For
             where
             this
             Subordination
             is
             not
             established
             ,
             al
             corporeal
             Gratifications
             grow
             excessive
             :
             And
             the
             Excess
             of
             such
             Gratifications
             
             breeds
             enless
             Inconveniencys
             .
             Those
             of
             eating
             and
             drinking
             cloud
             and
             darken
             the
             Understanding
             ,
             by
             the
             gross
             .
             Vapors
             which
             they
             send
             up
             into
             the
             Brain
             .
             Others
             enervate
             the
             Strength
             of
             the
             Body
             .
             The
             very
             Desire
             of
             any
             of
             them
             with
             earnestness
             excites
             Passions
             ,
             breeds
             Disorder
             in
             the
             Minde
             ,
             and
             unfits
             it
             for
             Deliberation
             .
             And
             the
             too
             frequent
             Indulgment
             therof
             possesses
             the
             whole
             Soul
             ,
             and
             stifles
             al
             Thoughts
             of
             any
             nobler
             Injoyment
             .
             In
             a
             Word
             therefore
             ,
             
               it
               is
               our
               indispensable
               Duty
               to
               use
               great
               Moderation
               in
               al
               bodily
               Satisfactions
               ,
               and
               to
               preserv
               the
               absolute
               Dominion
               of
               the
               Soul
               over
               the
               Body
               unviolated
               .
            
          
        
         
           
             F.
             
          
           
             This
             is
             very
             wel
             .
             But
             it
             is
             nothing
             else
             than
             what
             thou
             sayd'st
             even
             now
             ;
             That
             we
             ought
             to
             govern
             al
             our
             Actions
             by
             Reason
             .
          
        
         
           
             S.
             
          
           
             I
             am
             very
             glad
             it
             is
             so
             .
             And
             I
             hope
             what
             I
             shal
             have
             occasion
             to
             say
             further
             in
             the
             remainder
             of
             my
             Researches
             wil
             continu
             to
             prove
             so
             likewise
             :
             
             I
             mean
             that
             
               Right
               Reason
               and
               Tru
               Interest
               wil
               be
               always
               found
               to
               be
               but
               one
               and
               the
               same
               thing
               .
            
          
        
         
           
             F.
             
          
           
             Proceed
             then
             ,
             in
             thy
             own
             Method
             ,
             to
             what
             thou
             thinkest
             fit
             to
             explain
             in
             the
             next
             place
             .
          
        
         
           
             S.
             
          
           
             My
             next
             Task
             is
             to
             inquire
             into
             those
             particular
             
               Dutys
               which
               we
               ar
               obliged
               unto
               towards
               our
               Neighbors
               .
            
             And
             that
             I
             may
             discern
             them
             clearly
             ,
             I
             judg
             it
             convenient
             to
             take
             a
             View
             of
             my
             own
             Circumstances
             ,
             and
             of
             the
             Relations
             wherein
             I
             stand
             towards
             others
             .
             I
             consider
             my self
             as
             born
             naked
             into
             the
             World
             ,
             uncapable
             to
             provide
             or
             help
             my self
             even
             with
             the
             Necessarys
             ,
             much
             less
             with
             the
             Conveniencys
             ,
             of
             Life
             ;
             and
             therefore
             standing
             in
             absolute
             need
             of
             others
             Assistance
             .
             From
             that
             Estate
             ,
             by
             the
             Assistance
             of
             others
             ,
             I
             grow
             up
             gradually
             unto
             som
             measure
             of
             Strength
             ,
             and
             become
             capable
             of
             many
             things
             .
             But
             with
             al
             that
             Capacity
             I
             am
             yet
             far
             short
             of
             being
             able
             to
             provide
             alone
             
             for
             my
             own
             Subsistance
             .
             For
             ,
             in
             effect
             ,
             that
             Provision
             implys
             no
             less
             than
             to
             cultivate
             the
             Earth
             ,
             and
             prepare
             the
             Fruits
             of
             it
             for
             Food
             and
             Rayment
             ;
             to
             kil
             the
             Beasts
             ,
             and
             prepare
             likewise
             their
             Flesh
             for
             Meat
             ,
             and
             their
             Skins
             and
             Fleeces
             for
             cloathing
             ;
             to
             dig
             up
             Stones
             out
             of
             the
             Entrails
             of
             the
             Earth
             ,
             to
             hew
             down
             Trees
             ,
             and
             build
             Houses
             for
             Defence
             against
             the
             Injurys
             of
             Weather
             ;
             The
             least
             of
             which
             things
             requires
             so
             many
             Instruments
             wherwithal
             they
             ar
             to
             be
             don
             ,
             so
             much
             Art
             and
             Labor
             in
             the
             doing
             ,
             that
             few
             Men
             ar
             capable
             of
             executing
             any
             one
             of
             them
             without
             taking
             Advantage
             and
             making
             use
             of
             som
             thing
             don
             by
             others
             ;
             much
             less
             can
             any
             Man
             be
             ever
             capable
             of
             al.
             Nevertheless
             al
             these
             things
             ar
             so
             absolutely
             necessary
             for
             us
             ,
             that
             it
             is
             not
             possible
             without
             them
             to
             preserv
             Life
             ;
             or
             tho
             it
             could
             be
             preserved
             ,
             yet
             even
             Life
             it self
             in
             that
             Condition
             would
             not
             be
             desirable
             .
             This
             being
             so
             ,
             I
             have
             continual
             
             need
             of
             my
             Neighbor's
             assistance
             in
             one
             thing
             or
             another
             :
             and
             my
             Neighbor
             has
             the
             same
             need
             of
             mine
             .
             To
             obtain
             his
             I
             must
             therefore
             giv
             him
             mine
             ;
             and
             to
             obtain
             mine
             he
             must
             giv
             me
             his
             .
             It
             is
             not
             to
             be
             had
             on
             either
             side
             at
             any
             other
             price
             .
             Thus
             
               the
               Necessity
               of
               mutual
               Succor
               t
               ys
               al
               Mánkinde
               together
               in
               one
               common
               bond
               .
            
             It
             makes
             it
             as
             necessary
             for
             each
             individual
             Person
             to
             endeavor
             the
             good
             of
             the
             whole
             as
             of
             himself
             in
             particular
             :
             because
             he
             cannot
             injoy
             the
             one
             but
             in
             contributing
             towards
             the
             other
             .
             There
             is
             the
             obligation
             of
             intrest
             which
             inforces
             the
             duty
             .
             And
             our
             duty
             resulting
             from
             hence
             is
             plainly
             this
             ;
             
               That
               we
               bear
               an
               universal
               Lov
               and
               Good-will
               towards
               al
               Men.
            
             Or
             more
             particularly
             ,
             That
             
               we
               look
               upon
               our
               Neighbor's
               concernment
               as
               our
               own
               ,
            
             and
             that
             so
             we
             be
             as
             ready
             to
             serv
             him
             in
             any
             occasion
             as
             we
             desire
             he
             should
             be
             to
             serv
             us
             ;
             Nay
             ,
             that
             
               we
               look
               upon
               the
               general
               Conternment
               of
               Mankinde
               as
               far
               more
            
             
             
               important
               than
               our
               own
            
             ,
             and
             that
             so
             we
             preser
             the
             public
             Good
             ,
             and
             the
             establishment
             therof
             upon
             Principles
             of
             universal
             rectitude
             ,
             before
             any
             sinister
             private
             Advantage
             .
             This
             I
             take
             to
             be
             a
             summary
             of
             that
             Law
             which
             Nature
             ,
             or
             God
             ,
             obliges
             us
             unto
             towards
             our
             Neighbors
             .
             And
             whoever
             carrys
             this
             in
             his
             minde
             wil
             need
             no
             great
             comment
             to
             teach
             him
             his
             Duty
             in
             particular
             occasions
             .
             This
             hearty
             Benevolence
             prohibits
             the
             doing
             any
             manner
             of
             Injury
             ,
             and
             injoyns
             the
             doing
             al
             manner
             of
             Good.
             It
             lays
             also
             the
             foundation
             of
             Government
             ,
             and
             it
             obliges
             us
             to
             Truth
             and
             Justice
             ,
             and
             to
             al
             other
             vertues
             which
             ar
             necessary
             to
             the
             preservation
             of
             Societys
             .
             In
             fine
             ,
             it
             secures
             the
             Happiness
             of
             each
             man
             in
             this
             World
             ,
             as
             much
             as
             that
             Happiness
             can
             possibly
             be
             secured
             .
             And
             therfore
             I
             conclude
             again
             ,
             that
             
               this
               Friendly
               Disposition
               towards
               al
               men
               is
               a
               reciprocal
               Dury
               ,
               nay
               the
               Fountain
               of
               al
            
             
             
               such
               Duty
               ,
               required
               of
               each
               man
               by
               God
               himself
               .
            
          
        
         
           
             F.
             
          
           
             I
             will
             not
             interrupt
             thee
             with
             any
             objections
             .
             Go
             on
             to
             thy
             next
             head
             .
          
        
         
           
             S.
             
          
           
             My
             next
             and
             last
             head
             is
             to
             examin
             what
             ar
             those
             particular
             
               Dutys
               which
               we
               ow
               unto
               God
               himself
               .
            
             I
             represent
             therfore
             unto
             my self
             that
             Idea
             of
             absolute
             Perfection
             which
             we
             have
             attributed
             to
             the
             Author
             of
             our
             being
             .
             And
             the
             very
             first
             fight
             of
             so
             daz'ling
             an
             Excellency
             strikes
             me
             down
             before
             him
             in
             humble
             Adoration
             .
             The
             further
             contemplation
             of
             it
             shews
             me
             my
             duty
             of
             submitting
             patiently
             unto
             al
             the
             dispensations
             of
             his
             Providence
             ;
             as
             being
             assured
             that
             whatever
             is
             ordered
             by
             such
             an
             Almighty
             Principle
             of
             infinit
             Wisdom
             ,
             and
             Goodness
             ,
             cannot
             chuse
             but
             be
             for
             the
             best
             .
             I
             see
             therin
             the
             ground
             of
             my
             praising
             him
             for
             what
             I
             have
             ,
             and
             praying
             to
             him
             for
             what
             I
             want
             :
             because
             he
             is
             the
             distributer
             of
             al
             things
             .
             I
             am
             enamoured
             
             with
             the
             beauty
             of
             his
             Perfections
             ,
             and
             therby
             drawn
             into
             an
             ardent
             desire
             of
             injoying
             those
             of
             them
             which
             ar
             communicable
             ,
             and
             of
             imitating
             those
             of
             them
             which
             ar
             imitable
             ,
             according
             to
             the
             degree
             of
             my
             capacity
             .
             That
             reflection
             fixes
             my
             thoughts
             praticularly
             upon
             his
             Wisdom
             and
             Goodness
             :
             the
             first
             of
             which
             remindes
             me
             to
             
               guide
               al
               my
               Actions
               by
               that
               measure
               of
               Wisdom
               ,
            
             that
             principle
             of
             Reason
             ,
             which
             he
             has
             given
             me
             :
             the
             other
             is
             a
             new
             
               incitement
               to
               al
               Acts
               of
               Kindness
               towards
               those
               that
               ar
               within
               my
               reach
               ,
               and
               to
               an
               unlimited
               Benevolence
               towards
               al
               men
               .
            
             Al
             these
             things
             ,
             and
             al
             the
             rest
             that
             I
             have
             deduced
             from
             former
             Heads
             ,
             ar
             inforced
             upon
             me
             by
             the
             Authority
             of
             this
             supreme
             Law-giver
             .
             And
             this
             is
             
               the
               Perfection
               of
               al
               my
               Dutys
               ,
               that
               I
               perform
               them
               in
               Obedience
               to
               his
               command
               ,
               and
               with
               so
               exact
               a
               Sincerity
               ,
               as
               may
               giv
               me
               confidence
               before
               him
               who
               beholds
               the
               inmost
               Secrets
               of
               my
               Heart
               .
            
          
        
         
           
           
             F.
             
          
           
             Methinks
             thou
             hast
             omitted
             ,
             upon
             this
             last
             head
             ,
             to
             shew
             how
             those
             particular
             dutys
             towards
             God
             com
             to
             have
             the
             force
             of
             a
             Law
             upon
             us
             .
             At
             least
             thou
             hast
             not
             don
             it
             ,
             as
             in
             the
             former
             heads
             ,
             by
             shewing
             their
             connexity
             with
             our
             Intrest
             .
          
        
         
           
             S.
             
          
           
             If
             I
             have
             not
             don
             it
             so
             expresly
             as
             I
             should
             have
             don
             ,
             yet
             I
             think
             I
             have
             tacitly
             implyed
             it
             .
             Besides
             that
             al
             those
             Dutys
             I
             have
             hinted
             at
             ,
             ar
             evident
             means
             of
             rendring
             me
             acceptable
             unto
             my
             Maker
             ,
             and
             consequently
             of
             obtaining
             the
             fruits
             of
             his
             favor
             ,
             which
             must
             needs
             include
             a
             high
             degree
             of
             Happiness
             ;
             I
             say
             ,
             besides
             that
             ,
             the
             last
             ingredient
             which
             I
             required
             in
             al
             our
             Dutys
             (
             I
             mean
             that
             of
             Sincerity
             )
             dos
             carry
             along
             with
             it
             its
             own
             Reward
             ,
             viz
             ,
             that
             Satisfaction
             of
             Minde
             which
             is
             not
             otherwise
             to
             be
             had
             ,
             and
             which
             we
             have
             som
             while
             ago
             concluded
             to
             be
             the
             highest
             degree
             of
             Happiness
             that
             we
             can
             here
             attain
             unto
             .
             So
             that
             this
             Set
             of
             dutys
             ,
             as
             wel
             as
             the
             rest
             ,
             have
             the
             inforcement
             
             
               of
               Interest
               to
               makethem
               a
               Law.
               
            
          
        
         
           
             F.
             
          
           
             Well
             ;
             since
             thou
             hast
             now
             gon
             thro'
             thy
             proposed
             Classes
             of
             duty
             ,
             I
             wil
             at
             this
             time
             take
             a
             little
             review
             of
             what
             thou
             hast
             said
             ;
             that
             we
             may
             see
             whether
             any
             difficulty
             yet
             remain
             ,
             and
             what
             further
             is
             to
             be
             inquired
             after
             .
             Upon
             our
             Moderation
             in
             corporal
             injoyments
             ,
             and
             the
             apt
             disposition
             of
             our
             bodily
             Organs
             ,
             follows
             a
             clearness
             of
             Minde
             capable
             to
             direct
             us
             in
             the
             choice
             and
             prosecution
             of
             our
             greatest
             Good.
             Upon
             our
             Kindness
             towards
             others
             follows
             their
             kindness
             towards
             us
             ,
             and
             the
             effects
             of
             that
             Mutual
             Kindness
             ar
             private
             conveniency
             ,
             and
             public
             security
             .
             Upon
             our
             humble
             and
             sincere
             Adoration
             of
             an
             al-seeing
             God
             follows
             that
             inward
             Comfort
             and
             Satisfaction
             of
             minde
             which
             surpasses
             al
             other
             Worldly
             Felicity
             .
             And
             upon
             the
             contrary
             of
             al
             these
             practices
             follow
             the
             contrary
             inconveniencys
             .
             So
             that
             
               our
               Obligation
               unto
               these
               natural
               Dutys
               is
               confirmed
               by
               the
               natural
               Effects
               of
               their
            
             
             
               Observance
               or
               Neglect
               ;
               that
               is
               to
               say
               ,
               by
               Rewards
               and
               Punishments
               .
            
             This
             is
             the
             substance
             of
             thy
             discourse
             upon
             those
             heads
             .
             Let
             us
             now
             examin
             if
             it
             be
             clear
             and
             uncontestable
             .
             I
             ask
             thee
             therfore
             ;
             Do
             these
             Consequences
             so
             necessarily
             follow
             their
             Premises
             ,
             these
             Effects
             their
             Causes
             ,
             that
             whoever
             practises
             those
             Dutys
             cannot
             fail
             to
             obtain
             that
             Happiness
             ,
             and
             who
             neglects
             them
             to
             fal
             into
             those
             Inconveniencys
             that
             we
             have
             discoursed
             of
             ?
          
        
         
           
             S.
             
          
           
             I
             must
             acknowledg
             that
             those
             two
             first
             sorts
             of
             Happiness
             ,
             which
             I
             have
             described
             as
             appertaining
             to
             the
             two
             first
             Classes
             of
             Duty
             ,
             do
             not
             indeed
             so
             necessarily
             follow
             those
             Dutys
             but
             that
             they
             may
             somtimes
             fail
             .
             The
             Soul
             has
             not
             so
             absolute
             a
             Superiority
             over
             the
             Body
             as
             not
             to
             be
             somtimes
             disturbed
             thereby
             in
             her
             Functions
             ,
             And
             the
             kindest
             natured
             Persons
             ar
             somtimes
             exposed
             both
             to
             Want
             and
             Injury
             .
             Nevertheless
             those
             Dutys
             ar
             the
             plain
             and
             ordinary
             means
             to
             avoyd
             
             these
             Inconveniencys
             .
             The
             first
             of
             them
             goes
             as
             far
             as
             the
             Frailty
             of
             our
             bodys
             can
             admit
             ;
             &
             the
             second
             would
             be
             Infallible
             if
             it
             were
             universally
             received
             .
             The
             Rule
             therfore
             must
             not
             be
             wholly
             rejected
             because
             of
             som
             few
             Exceptions
             ;
             especially
             when
             those
             exceptions
             arise
             (
             as
             here
             )
             from
             extraneous
             causes
             .
             But
             however
             that
             be
             ,
             the
             condition
             of
             Integrity
             ,
             which
             I
             mentioned
             under
             the
             last
             Classis
             of
             Duty
             ,
             and
             required
             as
             a
             necessary
             circumstance
             in
             al
             the
             rest
             ,
             dos
             necessarily
             and
             infallibly
             produce
             the
             Happiness
             which
             I
             ascribed
             to
             it
             .
             
               An
               Upright
               Conscience
               establishes
               the
               Minde
               in
               an
               unsbaken
               Peace
               ,
               and
               fils
               it
               with
               joys
               unspeakable
               .
            
             That
             therfore
             supplys
             the
             deficiency
             of
             the
             rest
             ,
             and
             is
             an
             inforcement
             sufficient
             to
             make
             the
             Law
             ,
             which
             injoyns
             al
             the
             forementioned
             Dutys
             ,
             indispensable
             .
             For
             tho
             it
             do
             not
             giv
             an
             absolute
             ,
             compleat
             Happiness
             ,
             Happiness
             without
             al
             allay
             ,
             yet
             it
             gives
             the
             best
             that
             our
             Natures
             in
             this
             World
             ar
             capable
             of
             .
          
        
         
           
           
             F.
             
          
           
             This
             would
             indeed
             be
             wel
             ,
             if
             it
             were
             really
             found
             to
             be
             so
             in
             practice
             as
             thou
             imaginest
             it
             in
             Idea
             .
             But
             I
             doubt
             it
             is
             otherwise
             .
             Nay
             I
             must
             tel
             thee
             plainly
             ,
             that
             in
             the
             course
             of
             this
             World
             ,
             the
             Despisers
             of
             those
             Rules
             do
             oft
             times
             seem
             to
             injoy
             that
             very
             Felicity
             which
             the
             Observers
             of
             them
             seek
             in
             vain
             .
             
               Those
               that
               indulge
               themselves
               in
               bodily
               Excesses
               ,
            
             have
             nevertheless
             their
             spiritual
             Facultys
             both
             quick
             and
             strong
             .
             
               Those
               that
               have
               no
               Bowels
               of
               tenderness
            
             towards
             their
             Bretheren
             ,
             advance
             themselvs
             in
             Riches
             ,
             Honor
             and
             Power
             ,
             by
             Fraud
             and
             Violence
             .
             And
             
               those
               that
               have
               no
               Sense
               of
               a
               Diety
            
             content
             themselvs
             in
             these
             wordly
             Successes
             ;
             and
             so
             injoy
             Tranquility
             of
             Minde
             ,
             without
             looking
             any
             further
             .
             These
             things
             being
             so
             ,
             thou
             wilst
             do
             wel
             to
             consider
             whether
             they
             do
             not
             in
             som
             measure
             invalidate
             thy
             reasonings
             ,
             or
             interfere
             with
             thy
             conclusions
             .
          
        
         
           
             S.
             
          
           
             Yes
             ,
             they
             seem
             indeed
             to
             do
             it
             .
             For
             if
             the
             Reward
             of
             Duty
             do
             not
             follow
             
             upon
             the
             Performance
             of
             Duty
             ,
             but
             rather
             upon
             a
             Practice
             directly
             contrary
             unto
             it
             ,
             then
             ar
             al
             the
             T
             ys
             of
             Duty
             broken
             ,
             and
             Mankinde
             let
             loose
             to
             al
             manner
             of
             disorders
             .
             I
             say
             this
             seems
             to
             be
             the
             Consequence
             of
             that
             State
             of
             things
             which
             you
             have
             now
             represented
             .
             But
             I
             think
             I
             have
             the
             Solution
             of
             that
             difficulty
             ready
             at
             hand
             .
             And
             ,
             first
             ,
             from
             the
             Absurdity
             of
             that
             consequence
             I
             argu
             in
             general
             ,
             that
             the
             thing
             is
             either
             not
             so
             as
             you
             have
             represented
             it
             ,
             or
             else
             that
             that
             Consequence
             is
             not
             necessary
             .
             For
             ,
             if
             there
             were
             no
             Restraint
             of
             an
             inward
             Law
             in
             the
             Hearts
             of
             Men
             ,
             with
             regard
             to
             the
             general
             Good
             ,
             then
             would
             al
             Means
             of
             obtaining
             a
             private
             Advantage
             be
             indifferently
             made
             use
             of
             as
             they
             might
             appear
             likely
             to
             giv
             Success
             ;
             and
             by
             that
             means
             Fraud
             and
             Violence
             ,
             which
             reign
             now
             but
             in
             som
             few
             disorderly
             Persons
             ,
             would
             then
             overspread
             the
             Earth
             ,
             and
             expose
             al
             Mankind
             to
             eternal
             Confusion
             or
             utter
             Ruin
             :
             
             Which
             Consequence
             I
             say
             is
             so
             inconsistant
             with
             the
             infinite
             Wisdom
             and
             Goodness
             of
             God
             ,
             that
             it
             is
             in
             no
             wise
             to
             be
             admitted
             .
             I
             proceed
             therfore
             to
             a
             more
             particular
             Examination
             of
             the
             Question
             :
             And
             ,
             in
             the
             next
             place
             ,
             
               I
               deny
               the
               Supposition
               ,
               that
               those
               Men
               of
               Excess
               and
               Violence
               ,
               those
               that
               have
               no
               regard
               either
               to
               God
               or
               Man
               ,
               do
               ever
               attain
               to
               any
               competent
               Degree
               of
               tolerable
               Happiness
               .
            
             They
             may
             indeed
             accumulate
             Riches
             ,
             and
             other
             worldly
             Enjoyments
             ,
             but
             that
             is
             al
             they
             can
             do
             .
             Their
             Excesses
             will
             infallibly
             ,
             by
             degrees
             ,
             obscure
             and
             weaken
             their
             Intellects
             ;
             and
             the
             Consciousness
             of
             the
             Wrong
             they
             do
             unto
             others
             wil
             gnaw
             their
             Mindes
             ,
             with
             Jealousys
             and
             Fears
             of
             the
             like
             Returns
             from
             thse
             they
             have
             injured
             :
             Which
             is
             more
             than
             sufficient
             to
             corrupt
             their
             Joys
             .
             If
             they
             have
             any
             Intervals
             of
             Tranquility
             ,
             it
             proceeds
             onely
             from
             a
             stupid
             senselesness
             ;
             and
             not
             being
             built
             upon
             a
             tru
             Knowledg
             of
             their
             own
             Condition
             ,
             
             nor
             supported
             by
             any
             Idea
             of
             the
             Deity
             ,
             it
             can
             be
             of
             no
             durance
             .
             Thus
             al
             their
             pretended
             Happiness
             dwindles
             into
             a
             meer
             Nothing
             ,
             and
             so
             leavs
             the
             Objection
             arising
             from
             it
             without
             any
             Force
             .
             But
             if
             it
             should
             stil
             be
             urged
             ,
             that
             these
             worldly
             Injoyments
             ar
             so
             accommodated
             to
             our
             worldly
             Condition
             ,
             that
             ,
             in
             spite
             of
             al
             Reasoning
             ,
             our
             very
             Sense
             wil
             force
             us
             to
             acknowledge
             that
             they
             ar
             necessary
             Ingredients
             to
             our
             Happiness
             here
             ;
             and
             if
             it
             be
             therupon
             argued
             ,
             that
             the
             unequal
             Distribution
             of
             them
             takes
             away
             the
             Force
             of
             that
             Law
             which
             I
             have
             al
             along
             endeavored
             to
             establish
             :
             To
             this
             I
             wil
             answer
             ,
             in
             the
             last
             place
             ,
             by
             conceding
             the
             Supposition
             ,
             and
             denying
             the
             Consequence
             .
             Grant
             that
             deceitful
             and
             violent
             Men
             obtain
             a
             greater
             Share
             of
             those
             things
             than
             do
             the
             Candid
             and
             Benign
             .
             What
             then
             ?
             I
             must
             not
             immediatly
             reject
             things
             already
             proved
             ;
             but
             rather
             first
             try
             whether
             this
             Supposition
             be
             really
             inconsistant
             
             therwithal
             or
             no.
             And
             in
             reflecting
             therupon
             ,
             I
             think
             I
             see
             their
             Agreement
             so
             easy
             ,
             and
             so
             happy
             ,
             that
             ,
             instead
             of
             loos'ning
             any
             Joint
             of
             my
             Fabric
             ,
             it
             wil
             prove
             the
             last
             Pin
             to
             fasten
             al
             the
             Parts
             of
             it
             indissolubly
             .
             I
             review
             therfore
             my
             Idea
             of
             the
             Divine
             Perfections
             ,
             and
             from
             the
             
               Conjunction
               of
               Wisdom
               and
               Goodness
            
             I
             finde
             another
             of
             equal
             Evidence
             (
             not
             yet
             named
             )
             to
             result
             ;
             and
             that
             is
             Justice
             .
             By
             his
             Justice
             I
             am
             assured
             that
             ,
             
               if
               he
               have
               obliged
               us
               unto
               any
               sort
               of
               Duty
               by
               the
               expectation
               of
               Reward
               ,
               and
               forbidden
               the
               contrary
               by
               fear
               of
               Punishment
               ,
               he
               wil
               not
               ,
               he
               can
               not
               ,
               fail
               to
               confer
               that
               Reward
               upon
               al
               those
               that
               shal
               perform
               that
               Duty
               ,
               and
               inflict
               that
               Punishment
               upon
               the
               Transgressors
               of
               it
               .
            
             Since
             therfore
             it
             happens
             that
             this
             Retribution
             of
             Rewards
             and
             Punishments
             in
             this
             World
             ,
             however
             considerable
             in
             general
             ,
             yet
             is
             not
             so
             perfectly
             exact
             in
             every
             particular
             ,
             as
             to
             be
             voyd
             of
             al
             Difficulty
             ;
             I
             hereupon
             cal
             to
             minde
             
             the
             Hopes
             I
             saw
             of
             
               a
               future
               Being
            
             ,
             when
             I
             considered
             the
             nature
             of
             my
             Soul
             as
             capable
             of
             it
             ;
             and
             now
             I
             see
             not
             onely
             that
             Possibility
             ,
             but
             even
             
               an
               Absolute
               Necessity
               of
               the
               thing
               .
            
             For
             if
             God
             be
             perfectly
             Just
             ,
             and
             if
             the
             Rewards
             and
             Punishments
             which
             his
             Justice
             ingages
             him
             to
             distribute
             or
             inflict
             ,
             be
             not
             distributed
             or
             inflicted
             in
             this
             World
             ,
             we
             must
             necessarily
             have
             som
             Subsistance
             hereafter
             ,
             in
             which
             Estate
             he
             may
             distribute
             or
             inflict
             them
             ;
             and
             he
             then
             wil
             certainly
             and
             infallibly
             do
             it
             .
             This
             ,
             I
             say
             ,
             not
             onely
             answers
             your
             Objection
             ,
             but
             it
             ads
             a
             new
             Force
             to
             al
             that
             I
             have
             hitherto
             endeavored
             to
             establish
             .
          
        
         
           
             F.
             
          
           
             I
             acknowledg
             it
             dos
             so
             .
             And
             therfore
             I
             wil
             now
             trouble
             thee
             with
             no
             more
             Objections
             ,
             but
             expect
             the
             Prosecution
             of
             what
             thou
             hast
             further
             proposed
             unto
             thy self
             to
             inquire
             into
             .
          
        
         
           
             S.
             
          
           
             Truly
             I
             do
             not
             see
             what
             further
             I
             have
             to
             prosecute
             .
             I
             had
             indeed
             
             propounded
             to
             examin
             how
             my
             Happiness
             ,
             that
             perfect
             Happiness
             which
             I
             thirst
             after
             ,
             would
             result
             from
             the
             observance
             of
             those
             Dutys
             that
             I
             am
             bound
             unto
             .
             But
             you
             have
             already
             brought
             me
             to
             the
             Resolution
             of
             that
             Inquiry
             .
             
               Since
               the
               Almighty
               God
               is
               obliged
               by
               his
               Own
               Essential
               Propertys
               ,
               upon
               Condition
               of
               that
               Observance
               ,
               to
               confer
               that
               Happiness
               upon
               me
               in
               a
               future
               Life
               ,
               I
               have
               but
               to
               walk
               steadily
               in
               the
               Way
               that
               he
               has
               prescribed
            
             (
             I
             mean
             in
             that
             way
             which
             the
             Nature
             of
             Things
             ,
             the
             Course
             of
             universal
             Good
             ,
             obliges
             me
             to
             )
             
               and
               I
               am
               assured
               that
               I
               shal
               not
               fail
               to
               obtain
               it
               .
            
          
        
         
           
             F.
             
          
           
             Ad
             onely
             one
             word
             further
             ,
             and
             tel
             me
             
               what
               sort
               of
               Happiness
               that
               is
               which
               thou
               expectest
               to
               obtain
               in
               another
               Life
               ,
            
             and
             I
             have
             don
             .
          
        
         
           
             S.
             
          
           
             It
             is
             impossible
             for
             me
             to
             describe
             that
             future
             Happiness
             in
             such
             a
             manner
             as
             those
             things
             that
             ar
             the
             Objects
             of
             my
             Senses
             ,
             or
             matter
             of
             present
             Injoyment
             .
             But
             it
             suffices
             me
             to
             know
             
             that
             
               it
               wil
               be
               suited
               to
               my
               Soul
               ;
               that
               therfore
               it
               wil
               advance
               the
               Facultys
               of
               my
               Soul
               to
               their
               highest
               Degree
               of
               Perfection
               ,
               which
               is
               to
               say
               ,
               into
               a
               Conformity
               unto
               the
               Divine
               Nature
               ,
               from
               whence
               they
               sprung
               :
               And
               that
               its
               Duration
               wil
               be
               Eternal
               .
            
             This
             is
             an
             Abyss
             in
             which
             my
             Thoughts
             ar
             drowned
             :
             No
             wonder
             therfore
             if
             Expressions
             fail
             me
             .
          
        
         
           
             F.
             
          
           
             I
             expect
             no
             more
             from
             thee
             .
             Thou
             hast
             followed
             thy
             natural
             Light
             so
             far
             as
             it
             shines
             with
             any
             Clearness
             .
             What
             further
             remains
             to
             be
             known
             ,
             that
             may
             be
             useful
             in
             the
             pursuit
             of
             Hapipness
             ,
             has
             been
             communicated
             to
             Mankind
             by
             Divine
             Revelation
             ,
             and
             is
             therefore
             a
             Subject
             of
             Instruction
             ,
             rather
             than
             Reflection
             :
             It
             is
             rather
             to
             be
             listned
             unto
             ,
             than
             studyed
             for
             .
             I
             wil
             therfore
             som
             other
             time
             endeavor
             to
             explain
             unto
             thee
             my
             Conception
             of
             those
             things
             .
             But
             in
             the
             mean
             while
             I
             advise
             thee
             to
             revolv
             oft
             in
             thy
             own
             Minde
             the
             Force
             of
             al
             these
             Considerations
             
             that
             we
             have
             now
             gon
             thorow
             .
             They
             wil
             ingage
             thee
             to
             an
             exact
             Performance
             of
             thy
             Duty
             in
             al
             Occasions
             .
             And
             
               the
               Performance
               of
               that
               Duty
               wil
               not
               onely
               carry
               along
               with
               it
               the
               Reward
               of
               a
               temporal
               Felicity
               ,
               but
               secure
               an
               eternal
               one
               .
            
          
        
         
           
             S.
             
          
           
             Dear
             Sir
             ,
             I
             beg
             of
             You
             not
             to
             defer
             the
             Instruction
             You
             promise
             me
             ,
             until
             another
             Time.
             Since
             there
             remains
             further
             Matter
             to
             be
             inquired
             into
             ,
             I
             can
             have
             no
             Rest
             til
             I
             have
             discust
             it
             .
             My
             Minde
             is
             now
             so
             warmed
             with
             these
             Things
             ,
             that
             there
             can
             be
             no
             Time
             fitter
             for
             me
             than
             the
             present
             ,
             to
             continue
             the
             Meditation
             of
             them
             .
             And
             besides
             also
             ,
             We
             ar
             already
             so
             far
             advanced
             upon
             our
             Way
             ,
             that
             I
             cannot
             think
             our
             remaining
             Journey
             wil
             be
             very
             long
             .
             I
             earnestly
             intreat
             you
             therfore
             to
             continue
             your
             Instructions
             ,
             without
             Interruption
             ,
             to
             the
             End.
             And
             seeing
             I
             am
             ,
             henceforwards
             ,
             to
             learn
             more
             directly
             by
             your
             Lessons
             ,
             than
             heretofore
             ,
             
             while
             you
             were
             pleased
             to
             lead
             me
             in
             the
             Exercise
             of
             my
             own
             Reflexions
             ;
             I
             desire
             you
             now
             to
             suffer
             me
             to
             propose
             such
             Inquirys
             as
             I
             finde
             my self
             least
             capable
             to
             comprehend
             ;
             that
             so
             your
             Lessons
             ,
             being
             properly
             suited
             to
             my
             Wants
             ,
             may
             the
             more
             easily
             supply
             them
             ,
             and
             remove
             al
             Doubts
             or
             Difficultys
             that
             shal
             arise
             .
          
        
         
           
             F.
             
          
           
             Seeing
             thou
             art
             not
             wearyed
             with
             this
             Conversation
             ,
             I
             am
             not
             onely
             willing
             ,
             but
             shal
             take
             Pleasure
             to
             continu
             it
             .
             I
             approve
             also
             of
             the
             Method
             thou
             hintest
             at
             ,
             of
             thy
             proposing
             ,
             and
             my
             resolving
             ,
             what
             Questions
             or
             Difficultys
             thou
             mayst
             finde
             needful
             .
             The
             Pursuit
             therof
             ,
             with
             such
             Attention
             of
             Minde
             as
             thou
             hast
             hitherto
             exercised
             ,
             wil
             stil
             lead
             us
             ,
             in
             a
             natural
             Order
             ,
             unto
             the
             End
             of
             our
             Way
             .
             Do
             thou
             therfore
             ,
             at
             this
             time
             ,
             act
             the
             Part
             of
             the
             Catechizer
             ;
             I
             am
             content
             to
             be
             the
             Respondent
             .
          
        
         
           
             S.
             
          
           
             That
             Condescention
             is
             suitable
             to
             your
             accustomed
             Goodness
             :
             And
             I
             
             shal
             use
             utmost
             Care
             ,
             in
             the
             Acceptance
             therof
             ,
             not
             to
             transgress
             the
             Bounds
             of
             my
             Duty
             .
             The
             first
             Difficulty
             then
             ,
             that
             I
             desire
             to
             propound
             ,
             arises
             from
             your
             last
             Words
             .
             Since
             you
             acknowledg
             that
             those
             Discoverys
             which
             ar
             made
             by
             the
             
               Light
               of
               Nature
            
             ,
             ar
             capable
             to
             conduct
             a
             Man
             to
             eternal
             Felicity
             ,
             
               I
               do
               not
               readily
               perceiv
               what
               furtber
               Need
               there
               was
               of
               any
               other
               Discovery
               by
               Divine
               Revelation
               ,
               nor
               what
               need
               there
               is
               now
            
             (
             I
             say
             ,
             uppon
             that
             Supposition
             )
             
               for
               me
               to
               look
               into
               it
               .
            
          
        
         
           
             F.
             
          
           
             The
             need
             of
             som
             further
             Help
             than
             what
             the
             meer
             
               Light
               of
               Nature
            
             affords
             us
             ,
             is
             urgent
             upon
             Two
             Accounts
             .
             The
             one
             ,
             
               to
               open
               our
               Understandings
            
             ,
             the
             other
             ,
             
               to
               incline
               our
               Wils
            
             .
             These
             Discoverys
             that
             we
             have
             therby
             made
             ,
             ar
             the
             Effect
             of
             deep
             Meditation
             ,
             which
             the
             Vulgar
             sort
             of
             People
             ar
             not
             capable
             of
             .
             They
             therfore
             have
             need
             to
             be
             instructed
             therin
             by
             som
             Person
             of
             such
             Credit
             as
             may
             
             deserv
             to
             be
             trusted
             upon
             his
             Word
             .
             And
             as
             for
             those
             who
             discera
             these
             Things
             in
             som
             measure
             ,
             by
             the
             Strength
             of
             Reason
             ,
             even
             they
             ,
             too
             frequently
             ,
             do
             either
             slip
             or
             break
             the
             fine-spun
             Thread
             of
             their
             own
             Consequences
             ,
             and
             stand
             in
             need
             of
             a
             stronger
             Force
             to
             subject
             them
             unto
             their
             Duty
             .
          
        
         
           
             S.
             
          
           
             I
             now
             perceiv
             that
             Necessity
             ;
             and
             therfore
             intreat
             you
             ,
             in
             the
             next
             Place
             ,
             to
             shew
             me
             how
             it
             has
             been
             supplayed
             .
          
        
         
           
             F.
             
          
           
             This
             has
             been
             admirably
             don
             by
             the
             coming
             of
             
               Jesus
               Christ
            
             into
             the
             World
             :
             
               By
               his
               Doctrin
               ,
               his
               Life
               ,
               his
               Miracles
               ,
               his
               Death
               and
               Resurrection
               .
            
             'T
             is
             ,
             in
             a
             Word
             ,
             the
             
               Christian
               Religion
            
             which
             givs
             us
             new
             Degrees
             both
             of
             
               Light
               and
               Strength
            
             ,
             surpassing
             those
             of
             common
             Nature
             .
          
        
         
           
             S.
             
          
           
             You
             wil
             oblige
             me
             in
             explaining
             these
             Things
             more
             particularly
             .
          
        
         
           
             F.
             
          
           
             Remember
             then
             that
             thou
             hast
             already
             demonstrated
             ,
             That
             
               to
               obtain
               the
               perfect
               Happiness
               me
               aspire
               unto
               ,
            
             
             
               there
               ar
               no
               other
               Means
               afforded
               us
               than
               the
               hearty
               and
               sincere
               Compliance
               with
               those
               Dutys
               that
               ar
               required
               from
               us
               .
            
             I
             say
             ,
             there
             ar
             no
             other
             Means
             that
             we
             our
             selvs
             can
             make
             use
             of
             ,
             or
             at
             least
             ,
             that
             can
             be
             effectual
             without
             this
             .
             For
             whatever
             other
             Motives
             may
             have
             influenced
             
               the
               secret
               Counsels
               of
               the
               Almighty
               ,
            
             to
             incline
             him
             to
             bestow
             that
             Happiness
             upon
             any
             Number
             of
             Men
             ,
             they
             ar
             abov
             our
             Comprehension
             ,
             and
             ought
             therfore
             to
             be
             
               discoursed
               of
               with
               great
               Reservedness
            
             ,
             or
             rather
             
               admired
               in
               humble
               Silence
            
             .
             We
             ar
             taught
             that
             a
             
               Secret
               Things
               belong
               unto
               the
               Lord
               our
               God
               :
               But
               those
               things
               which
               ar
               revealea
               belong
               unto
               us
               ,
               and
               our
               Children
               ,
               for
               ever
               ;
               that
               we
               may
               do
               al
               the
               Words
               of
               his
               Law.
            
             That
             being
             so
             ,
             I
             wil
             undertake
             no
             further
             than
             
             to
             consider
             how
             the
             coming
             of
             Jesus-Christ
             into
             the
             World
             is
             helpful
             to
             us
             in
             the
             performance
             of
             those
             Dutys
             which
             we
             have
             determined
             to
             be
             the
             onely
             Way
             which
             leads
             unto
             Happiness
             .
          
        
         
           
             S.
             
          
           
             I
             desire
             also
             nothing
             further
             .
             For
             I
             comprehend
             already
             that
             the
             Uniting
             ,
             in
             this
             manner
             ,
             revealed
             ,
             and
             natural
             Religion
             (
             if
             in
             effect
             they
             ar
             capable
             of
             such
             a
             Union
             )
             wil
             render
             the
             whole
             Business
             of
             Religion
             so
             uniform
             ,
             that
             I
             shal
             the
             more
             easily
             digest
             it
             in
             my
             Minde
             ,
             and
             have
             need
             to
             make
             the
             fewer
             Objections
             .
             Wherefore
             I
             beseech
             you
             to
             continue
             your
             own
             Design
             .
          
        
         
           
             F.
             
          
           
             In
             the
             first
             Place
             ,
             I
             say
             ,
             That
             
               the
               Doctrin
               of
               Jesus-Christ
               affords
               us
               one
               very
               great
               Help
            
             towards
             the
             Performance
             of
             our
             Duty
             ,
             in
             that
             it
             drives
             
             at
             the
             greatest
             Purity
             ,
             and
             is
             delivered
             with
             the
             greatest
             Perspicnity
             imaginable
             .
             None
             that
             read
             his
             Sermon
             upon
             the
             Mount
             ,
             or
             the
             other
             Instructions
             that
             ar
             interspersed
             throughout
             his
             whole
             History
             ,
             and
             the
             other
             Writings
             of
             his
             Disciples
             ,
             but
             may
             clearly
             understand
             what
             is
             required
             from
             them
             .
             b
             
               Spiritual
               Adoration
            
             .
             c
             
               Purity
               and
               Integrity
               of
               Heart
            
             .
             d
             
               Unblameableness
               of
               Life
               and
               Conversation
            
             .
             e
             
               A
               Conscience
               void
               of
               Offence
               both
               towards
               God
               and
               towards
               Men.
            
             These
             Principles
             ar
             frequently
             inculcated
             throughout
             the
             whole
             New-Testament
             ,
             and
             explained
             in
             numerous
             Instances
             of
             particular
             Dutys
             .
             But
             the
             Essence
             of
             al
             is
             said
             to
             be
             f
             Lov
             :
             which
             our
             Savior
             himself
             extending
             both
             to
             God
             &
             g
             Man
             ,
             teaches
             us
             that
             therupon
             depend
             
             both
             the
             
               Law
               and
               the
               Prophets
            
             .
             Intensively
             ,
             g
             
               towards
               Gods
               ,
               our
               Low
               must
               be
               superlative
            
             ;
             extensively
             ,
             towards
             h
             
               Man
               ,
               it
               must
               be
               universal
               .
            
             In
             a
             word
             ,
             the
             Sum
             of
             al
             his
             Instruction
             is
             reduced
             to
             these
             three
             Heads
             ,
             of
             i
             
               living
               Soberly
               ,
               Righteously
               ,
               and
               Godlily
               ,
            
             which
             ar
             the
             very
             same
             into
             which
             thou
             didst
             even
             now
             distribute
             our
             Duty
             .
             But
             nevertheless
             the
             Advantage
             Mankind
             receivs
             by
             our
             Savior's
             teaching
             that
             same
             Doctrin
             is
             very
             great
             :
             Because
             he
             has
             don
             it
             with
             
               a
               Clearness
               suited
               to
               the
            
             b
             
               meanest
               Capacity
               ,
               and
               with
               an
            
             c
             
               Evidence
               irresistible
            
             .
          
        
         
           
             S.
             
          
           
             I
             acknowledge
             that
             Advantage
             to
             be
             really
             great
             :
             But
             as
             you
             have
             hinted
             also
             at
             som
             others
             ,
             I
             humbly
             intreat
             you
             to
             continu
             to
             illustrate
             them
             .
          
        
         
           
           
             F.
             
          
           
             The
             next
             Advantage
             that
             I
             observed
             to
             accru
             
               unto
               Mankinde
               by
               Jesus-Christ
               arises
               from
               his
               Life
               .
            
             He
             has
             in
             that
             given
             us
             an
             Examble
             of
             Obedience
             to
             the
             Wil
             of
             God
             ,
             both
             in
             c
             
               doing
               and
               in
            
             d
             suffering
             :
             An
             Example
             of
             e
             Humility
             ,
             f
             
               Purity
               ,
               and
            
             g
             
               Meekness
               of
               Spirit
            
             :
             An
             Example
             of
             h
             
               Lov
               and
            
             i
             
               Benevolence
               towards
               one
               another
            
             :
             A
             k
             Perfect
             Example
             in
             respect
             of
             every
             Duty
             that
             he
             requires
             from
             us
             :
             And
             an
             Example
             which
             
               we
               ought
               therfore
               to
            
             l
             follow
             .
             This
             is
             an
             Advantage
             that
             was
             not
             afforded
             either
             to
             
               Jews
               or
               Heathens
            
             .
             And
             it
             is
             no
             smal
             one
             .
             For
             it
             both
             removes
             al
             Doubts
             that
             might
             have
             risen
             about
             the
             Interpretation
             of
             his
             Commands
             ,
             by
             shewing
             us
             their
             Meaning
             in
             their
             Performance
             ;
             And
             it
             strengthens
             us
             
             against
             al
             Difficultys
             that
             might
             have
             appeared
             therin
             ,
             by
             shewing
             us
             that
             Performance
             accomplished
             by
             one
             
               who
               was
               in
               al
            
             b
             
               things
               made
               like
               unto
               us
               ,
               and
               subject
               unto
               the
               same
               Infirmitys
               as
               our
               selvs
               ,
               yet
            
             c
             
               without
               Sin.
            
             
          
        
         
           
             S.
             
          
           
             I
             acquiesce
             in
             this
             also
             ;
             And
             shal
             listen
             with
             Pleasure
             to
             the
             rest
             of
             your
             Observations
             .
          
        
         
           
             F.
             
          
           
             A
             Third
             Advantage
             arising
             unto
             
               Mankinde
               by
               Iesus-Christ
            
             ,
             is
             from
             the
             Consideration
             of
             
               those
               Miracles
               that
               were
               wrought
               by
               him
               .
            
             That
             Testimony
             was
             necessary
             to
             make
             his
             Doctrin
             more
             easily
             received
             .
             For
             d
             
               without
               Signes
               and
               Wonders
               Men
               would
               not
               assent
               to
               it
               .
            
             But
             
               when
               they
               saw
               the
               Miracles
               which
               he
               did
               ,
               they
            
             e
             
               believed
               in
               him
               ,
               and
               concluded
               that
               he
               was
               a
               Teacher
            
             f
             sent
             
             
               from
               God
               ,
               becaus
            
             (
             said
             f
             they
             
               )
               no
               Man
               could
               do
               such
               things
               except
               God
               were
               with
               him
               .
               Thus
               God
            
             g
             
               approved
               him
               unto
               the
               World
               by
               Miracles
               ,
               and
               Wonders
               ,
               and
               Signes
               ,
               which
               he
               wrought
               amongst
               them
               :
               And
               that
               gave
               him
               Credit
               and
            
             h
             
               Authority
               abov
               other
               Doctors
               ,
               and
               added
               an
               extraordinary
            
             i
             
               Power
               unto
               his
               Words
            
             .
          
        
         
           
             S.
             
          
           
             This
             indeed
             is
             of
             great
             Weight
             ;
             And
             that
             not
             onely
             in
             it self
             ,
             but
             it
             ads
             also
             a
             new
             Force
             unto
             your
             two
             foregoing
             Remarks
             .
             For
             when
             Iesus-Christ
             had
             both
             taught
             and
             shewn
             Men
             what
             they
             were
             to
             do
             ,
             they
             might
             stil
             have
             demanded
             (
             as
             indeed
             som
             of
             them
             did
             )
             
               by
               what
            
             k
             
               Authority
               he
               required
               those
               Things
               at
               their
               Hands
               .
            
             But
             when
             ,
             by
             the
             visible
             Effects
             of
             his
             Divine
             Power
             ,
             he
             had
             demonstrated
             
             unquestionably
             his
             Divine
             Commission
             ,
             it
             was
             hard
             then
             to
             refuse
             Subjection
             unto
             him
             .
          
        
         
           
             F.
             
          
           
             Thou
             observest
             wel
             .
             But
             
               the
               greatest
               Force
               of
               al
               the
               Evangelical
               Dispensation
               remains
               yet
               behinde
               .
            
             It
             lys
             in
             that
             clear
             Evidence
             that
             he
             has
             given
             us
             of
             
               a
               future
               Life
            
             ,
             in
             which
             wear
             to
             expect
             either
             Rewards
             or
             Punishments
             answerable
             to
             our
             Conduct
             in
             this
             .
             That
             was
             also
             requisite
             to
             make
             his
             Law
             stil
             more
             obligatory
             .
             And
             the
             great
             Advantage
             we
             have
             by
             him
             ,
             abov
             al
             the
             Discoverys
             of
             natural
             Light
             ,
             is
             that
             the
             one
             gave
             but
             faint
             Glimmerings
             of
             that
             Truth
             ;
             but
             the
             other
             has
             cleared
             it
             up
             like
             Noon-day
             ,
             beyond
             al
             possibility
             of
             doubting
             .
             He
             taught
             it
             plainly
             ,
             
               declaring
               that
               his
            
             b
             
               Kingdom
               was
               not
               of
               this
               World
               ;
               Exhorting
               us
               to
            
             
             
               lay
               up
               our
            
             b
             
               Treasure
               in
               Heaven
               ,
               where
               it
               would
               be
               secure
               and
               incorruptible
               ;
               Shewing
               us
               that
               the
               means
               of
               getting
               an
            
             c
             
               )
               Entrance
               there
               was
               by
               the
               Practice
               of
               those
               Vertues
               that
               he
               had
               required
               ;
               and
               that
               those
               who
               did
            
             d
             
               )
               Good
               should
               at
               the
               last
               Day
               com
               forth
               unto
               the
               Resurrection
               of
               Life
               ,
               but
               those
               who
               did
               Evil
               ,
               unto
               the
               Resurrection
               of
               Damnation
               .
            
             This
             ,
             I
             say
             ,
             was
             his
             Doctrine
             .
             And
             the
             Belief
             of
             this
             being
             of
             the
             greatest
             Importance
             ,
             He
             was
             not
             content
             to
             confirm
             it
             onely
             by
             that
             general
             Credit
             which
             his
             other
             Miracles
             acquired
             him
             ;
             but
             he
             also
             e
             
               foretold
               both
               his
               own
               Death
               and
               Resurrection
               ,
               and
               after
               having
               suffered
               the
               one
               ,
               he
            
             f
             
               accomplished
               the
               other
            
             ;
             that
             so
             he
             might
             ,
             by
             a
             peculiar
             Miracle
             ,
             adapted
             to
             the
             very
             Case
             ,
             prove
             the
             
             Truth
             of
             this
             Doctrin
             even
             by
             ocular
             Demonstration
             .
             Thus
             it
             is
             ,
             that
             
               by
               him
               Life
            
             b
             
               and
               Immortality
               ar
               brought
               to
               light
               .
            
             Not
             onely
             his
             own
             ,
             but
             Ours
             .
             For
             
               that
               is
               the
            
             c
             
               )
               Consequence
               the
               Apostles
               always
               firmly
               maintained
               .
            
             And
             the
             Application
             they
             made
             of
             that
             Consequence
             to
             Practice
             was
             ,
             that
             those
             who
             admitted
             it
             should
             liv
             answerably
             to
             the
             Hopes
             it
             gave
             them
             ;
             that
             is
             to
             say
             ,
             d
             
               Soberly
               ,
               Righteously
               ,
               and
               Godlily
               ,
               in
               al
            
             e
             
               Holy
               Conversation
            
             ,
             f
             
               Blameless
               and
               without
               Spot
            
             ,
             g
             
               cleansed
               from
               al
               Filthiness
               of
               Flesh
               and
               Spirit
               ,
               perfecting
               Holiness
               in
               the
               fear
               of
               God
               ,
               and
            
             h
             
               purifying
               themselves
               even
               as
               God
               is
               Pure
               ;
               to
               the
               end
               that
               by
               such
            
             i
             
               strict
               Continuance
               in
               wel-doing
               they
               might
               obtain
               Eternal
               Life
               .
            
          
        
         
           
           
             S.
             
          
           
             You
             have
             great
             Reason
             to
             represent
             this
             as
             
               the
               utmost
               Force
               of
               the
               Gospel
               .
            
             It
             is
             indeed
             the
             same
             in
             kinde
             with
             that
             wherewithal
             I
             concluded
             my
             Disquisitions
             ,
             but
             infinitely
             stronger
             ,
             and
             more
             proper
             to
             incline
             Men's
             Wils
             ,
             and
             binde
             them
             to
             the
             exact
             Performance
             of
             their
             Duty
             .
             And
             now
             I
             am
             abundantly
             satisfied
             that
             those
             several
             Advantages
             ,
             which
             as
             you
             say
             occur
             unto
             us
             by
             
               Jesus
               Christ
            
             ,
             do
             perfectly
             supply
             those
             Defects
             and
             Imperfections
             under
             which
             our
             natural
             Condition
             labored
             .
             But
             that
             being
             so
             ,
             I
             perceiv
             the
             great
             Importance
             of
             another
             Inquiry
             ,
             which
             might
             indeed
             more
             naturally
             have
             preceded
             these
             Explications
             of
             yours
             ,
             but
             is
             not
             yet
             unseasonable
             .
             It
             is
             this
             .
             Seing
             the
             
               Gospel
               of
               Jesus-Christ
            
             is
             so
             
             proper
             and
             efficacious
             a
             Means
             to
             direct
             and
             help
             us
             in
             those
             Ways
             which
             lead
             to
             Eternal
             Happiness
             ,
             I
             would
             gladly
             know
             by
             what
             kinde
             of
             Proof
             we
             may
             be
             fully
             ,
             assured
             of
             its
             Truth
             :
             I
             mean
             ,
             that
             
               such
               Things
               were
               really
               said
               and
               don
               as
               ar
               therin
               recorded
               .
            
             For
             there
             lys
             the
             Stress
             of
             the
             whole
             Matter
             .
             And
             it
             behoovs
             us
             to
             see
             that
             the
             Foundations
             be
             very
             sure
             ,
             upon
             which
             we
             build
             so
             important
             a
             Structure
             as
             this
             is
             .
          
        
         
           
             F.
             
          
           
             Thou
             judgest
             rightly
             of
             the
             great
             Importance
             of
             the
             Inquiry
             thou
             now
             makest
             .
             For
             if
             the
             
               History
               of
               Jesus-Christ
            
             be
             not
             tru
             ,
             then
             ar
             al
             Consequences
             drawn
             from
             thence
             vain
             and
             frivolous
             .
             But
             if
             it
             be
             tru
             that
             he
             said
             and
             did
             what
             the
             Evangelists
             record
             of
             him
             ,
             then
             are
             al
             my
             foregoing
             Conclusions
             
             strong
             .
             Now
             the
             Proof
             hereof
             appears
             to
             me
             most
             evident
             in
             the
             
               historical
               Series
            
             of
             what
             followed
             his
             Appearance
             .
             It
             is
             matter
             of
             fact
             that
             we
             inquire
             after
             :
             viz.
             
               That
               he
               liv'd
               ,
               and
               taught
               ,
               as
               is
               recorded
               of
               him
               ;
               and
               that
               he
               confirmed
               his
               Teaching
               during
               his
               Life
               by
               Miracles
               ;
               and
               much
               more
               after
               his
               Death
               ,
               by
               his
               Resurrection
               .
            
             This
             is
             attested
             by
             the
             
               Apostles
               ,
               Disciples
               ,
               and
               primitive
               Christians
               :
            
             in
             whom
             therefore
             we
             ar
             to
             examin
             two
             things
             :
             First
             ,
             Their
             Capacity
             to
             judg
             of
             what
             they
             saw
             and
             heard
             ,
             (
             I
             mean
             onely
             that
             they
             did
             really
             see
             and
             hear
             it
             :
             )
             and
             then
             their
             Fidelity
             in
             reporting
             it
             .
             Now
             the
             Capacity
             necessary
             to
             discern
             such
             apparent
             matters
             of
             fact
             as
             ar
             the
             foundation
             of
             Christianity
             ,
             is
             〈◊〉
             final
             ,
             that
             every
             Man
             of
             
             common
             sense
             is
             sufficiently
             endowed
             with
             it
             :
             and
             therfore
             it
             cannot
             be
             doubted
             of
             in
             those
             Witnesses
             .
             Their
             Fidelity
             has
             several
             Confirmations
             :
             as
             ,
             
               The
               exemplary
               Purity
               and
               unblamableness
               of
               their
            
             b
             
               Carriage
               in
               al
               other
               respects
               :
               their
            
             c
             
               Disinteressedness
               even
               in
               this
               respect
               ,
               in
               that
               they
               sought
               no
               worldly
               Advantage
               by
               their
               Testimony
               :
               nay
               more
               ,
               their
               Suffering
               almanner
               of
            
             d
             
               Persecution
               ,
               and
               even
            
             e
             
               Death
               it self
               ,
               for
               confirmation
               of
               its
               Truth
               :
            
             and
             finally
             
               the
               concurrent
               Testimony
               from
               Heaven
            
             which
             accompanied
             their
             Ministry
             ,
             by
             inabling
             Them
             (
             even
             as
             Christ
             himself
             )
             to
             
               work
               Signes
            
             f
             
               and
               Wonders
               and
               divers
               Miracles
            
             .
             Let
             this
             be
             applyed
             to
             those
             who
             were
             themselves
             Ey-W●●nesses
             of
             our
             Savior's
             per●●●mances
             ,
             those
             many
             Tho
             〈…〉
             
             who
             saw
             and
             believed
             in
             him
             .
             Then
             let
             us
             look
             into
             the
             Fruit
             of
             their
             Ministry
             ,
             
               the
               historical
               Series
            
             of
             things
             as
             I
             even
             now
             called
             it
             .
             After
             his
             Death
             
               these
               Witnesses
               spred
               themselvs
               into
               several
            
             b
             
               Regions
               andCountrys
            
             ,
             &
             c
             
               Milions
               were
               convinced
               of
               the
               Truth
               of
               their
               report
               ,
               by
               the
               irresistible
               Evidence
               which
               they
               gave
               of
               it
               .
            
             These
             Milions
             again
             produced
             others
             ,
             
               being
               al
               accompanied
               with
               a
               divine
            
             d
             
               Blessing
               ,
               and
               very
               many
            
             during
             the
             first
             Ages
             )
             
               with
               a
            
             e
             
               divine
               Power
            
             ,
             so
             long
             til
             Christianity
             over
             spred
             ,
             in
             a
             manner
             ,
             the
             face
             of
             the
             whole
             Earth
             .
             This
             is
             plain
             Matter
             of
             Fact.
             The
             Records
             these
             things
             ,
             whether
             in
             the
             Gospel
             it-self
             ,
             or
             in
             the
             f
             
               Historys
               of
               the
               next
               succeeding
               Ages
               ,
            
             do
             al
             agree
             in
             the
             same
             account
             therof
             .
             And
             fince
             that
             time
             ,
             those
             Records
             
             have
             ,
             through
             the
             succession
             of
             several
             Ages
             ,
             been
             conveyed
             unto
             us
             ,
             with
             the
             same
             ,
             or
             greater
             ,
             certitude
             than
             any
             other
             History
             of
             such
             Antiquity
             can
             boast
             of
             .
             I
             say
             ,
             not
             onely
             with
             the
             same
             ,
             but
             greater
             Certitude
             .
             For
             the
             Memorials
             of
             other
             Historys
             ar
             now
             no
             where
             to
             be
             found
             but
             in
             Books
             or
             Monuments
             .
             Not
             onely
             Emperors
             ar
             dead
             ,
             but
             their
             Empires
             also
             ar
             buryed
             in
             a
             confused
             Chaos
             of
             vicissitudes
             :
             so
             that
             there
             remains
             no
             living
             Witness
             ,
             no
             real
             Effect
             now
             operating
             upon
             the
             mindes
             of
             men
             ,
             that
             can
             be
             an
             Argument
             they
             ever
             subsisted
             .
             But
             with
             the
             History
             of
             
               Jesus
               Christ
            
             it
             is
             otherwise
             .
             
               For
               the
               World
               is
               yet
               ful
               of
               living
               Christians
               .
               And
               therefore
               it
               cannot
               be
               doubted
               that
               Jesus
               Christ
               had
               once
               an
               existence
               amongst
               men
               .
            
             Unless
             
             som
             other
             Reason
             could
             be
             assigned
             for
             the
             spreading
             of
             his
             Name
             and
             Religion
             throughout
             the
             Earth
             ,
             and
             the
             propagating
             of
             it
             from
             generation
             to
             generation
             ,
             than
             what
             I
             have
             now
             touched
             at
             ,
             it
             must
             be
             allowed
             that
             these
             two
             Propositions
             ,
             viz.
             That
             
               there
               ar
               now
               Christians
               in
               the
               World
               ,
            
             and
             that
             
               their
               first
               Author
               was
               Jesus
               Christ
               ,
            
             ar
             chained
             together
             by
             the
             same
             necessity
             as
             
               Effect
               and
               Cause
            
             .
             But
             none
             have
             yet
             dared
             to
             undertake
             so
             manifest
             an
             Absurdity
             .
             Even
             the
             boldest
             Atheists
             ,
             who
             have
             attempted
             to
             giv
             som
             account
             of
             the
             Existence
             of
             the
             Universe
             without
             the
             concourse
             of
             a
             Deity
             ,
             have
             not
             presumed
             to
             giv
             the
             least
             explanation
             how
             it
             could
             be
             possible
             there
             should
             be
             now
             any
             such
             People
             as
             Christians
             in
             the
             
             World
             if
             there
             had
             not
             once
             been
             such
             a
             Person
             as
             
               Jesus
               Christ.
            
             Therfore
             it
             is
             even
             as
             absurd
             to
             doubt
             that
             he
             once
             was
             (
             together
             with
             the
             forementioned
             Consequences
             of
             his
             being
             )
             as
             to
             doubt
             that
             we
             our selves
             now
             ar
             .
             This
             is
             but
             a
             light
             Touch
             at
             som
             of
             those
             numerous
             Arguments
             which
             the
             subject
             affords
             .
             But
             the
             Importance
             of
             it
             deservs
             thy
             strictest
             Application
             in
             examining
             them
             al.
             Wherfore
             I
             recommend
             those
             Authors
             who
             have
             expresly
             treated
             this
             matter
             to
             thy
             most
             serious
             Study
             .
             In
             them
             thou
             wilst
             finde
             al
             these
             Allegations
             that
             I
             hint
             at
             ,
             and
             much
             more
             to
             the
             same
             purpose
             ,
             both
             proved
             and
             illustrated
             .
             Many
             there
             ar
             who
             have
             labored
             in
             that
             province
             :
             But
             it
             shal
             suffice
             me
             now
             to
             address
             thee
             unto
             those
             that
             I
             
             am
             my self
             best
             acquainted
             withal
             .
             They
             ar
             ,
             The
             incomparable
             Grotius
             ,
             in
             his
             excellent
             Treatise
             
               of
               the
               Truth
               of
               the
               Christian
               Religion
               :
            
             Our
             Country-man
             Dr.
             Parker
             in
             his
             
               Demonstration
               of
               the
               divine
               Authority
               of
               the
               Law
               of
               Nature
               and
               of
               the
               Christian
               Religion
               :
            
             and
             the
             
               French
               Monsieur
               Abbadie
            
             ,
             in
             his
             Treatise
             (
             also
             )
             
               of
               the
               Truth
               of
               the
               Christian
               Religion
               .
            
             These
             Authors
             have
             al
             handled
             this
             Subject
             ,
             in
             their
             Different
             Methods
             ,
             with
             so
             much
             Strength
             and
             Clearness
             ,
             that
             I
             cannot
             forbear
             to
             affirm
             (
             in
             Dr.
             Parker's
             words
             )
             that
             
               they
               ar
               sufficient
               to
               giv
               Satisfaction
               ,
               in
               that
               point
               ,
               to
               any
               Reasonable
               ,
               or
               almost
               to
               any
               Unreasonable
               Man.
               
            
          
        
         
           
             S.
             
          
           
             I
             am
             much
             obliged
             to
             you
             for
             giving
             me
             this
             present
             
             prospect
             of
             the
             
               Proofs
               of
               Christian
               Religion
            
             ,
             and
             shal
             not
             fail
             to
             observ
             your
             Directions
             in
             the
             further
             
               study
               of
               those
               Authors
            
             that
             you
             recommend
             unto
             me
             .
             Nothing
             is
             so
             important
             as
             this
             ;
             and
             therfore
             nothing
             shal
             have
             so
             much
             of
             my
             care
             .
             This
             is
             indeed
             so
             very
             important
             ,
             that
             ,
             supposing
             a
             Satisfaction
             therin
             ,
             I
             scarse
             know
             any
             thing
             else
             worth
             the
             while
             to
             inquire
             after
             .
             And
             if
             I
             could
             perfectly
             attain
             to
             that
             freedom
             from
             al
             preoccupation
             which
             you
             required
             from
             me
             in
             the
             begining
             of
             this
             Entertainment
             ,
             I
             should
             certainly
             here
             cease
             from
             troubling
             you
             with
             any
             further
             Difficultys
             .
             For
             I
             must
             acknowledg
             that
             I
             have
             now
             none
             left
             but
             such
             as
             arise
             from
             those
             confused
             Notions
             which
             I
             had
             
             formerly
             perhaps
             too
             carelesly
             heaped
             together
             .
             Nevertheless
             I
             confess
             that
             som
             of
             them
             yet
             stick
             with
             me
             :
             and
             the
             little
             relation
             that
             I
             can
             finde
             they
             have
             unto
             this
             even
             Path
             ,
             wherein
             you
             conduct
             me
             ,
             leavs
             yet
             som
             relicks
             of
             uneasiness
             in
             my
             minde
             .
          
        
         
           
             F.
             
          
           
             Hear
             not
             to
             propound
             them
             ,
             whatever
             they
             ar
             .
             We
             shal
             perhaps
             finde
             som
             more
             easy
             ,
             and
             more
             general
             Way
             to
             solv
             them
             than
             thou
             art
             aware
             of
             .
          
        
         
           
             S.
             
          
           
             If
             it
             be
             so
             indeed
             ,
             That
             
               the
               Way
               to
               Eternal
               Happiness
               lys
               onely
               in
               the
               strict
               Performance
               of
               those
               Dutys
               which
               the
               Nature
               of
               Things
               ,
               the
               Law
               of
               God
               ,
               requires
               from
               us
            
             ;
             what
             shal
             we
             then
             say
             to
             al
             that
             
               ceremonial
               Outside
               of
               Religion
            
             which
             bears
             so
             glorious
             an
             Appearance
             in
             the
             Eys
             of
             the
             
             World
             ?
             How
             shal
             we
             esteem
             al
             those
             
               notional
               Systems
               of
               Theology
               ,
               those
               numerous
               Articles
               of
               speculative
               Belief
               ,
            
             that
             have
             little
             or
             no
             Influence
             upon
             our
             Practice
             ?
             And
             lastly
             ,
             what
             shal
             we
             judg
             of
             the
             Condition
             of
             those
             
               Persons
               who
               fal
               short
               of
               that
               Perfection
               in
               Practice
               ,
               which
               these
               Rules
               require
               ?
            
             I
             know
             you
             see
             the
             ful
             extent
             of
             these
             Questions
             ,
             and
             therfore
             I
             desire
             not
             to
             descend
             into
             Particulars
             ;
             but
             chuse
             rather
             to
             leav
             them
             in
             this
             general
             Form
             ,
             that
             they
             may
             be
             the
             more
             fit
             to
             receiv
             that
             general
             Answer
             which
             you
             make
             me
             expect
             .
          
        
         
           
             F.
             
          
           
             Thou
             dost
             very
             wel
             .
             But
             now
             ,
             before
             I
             enter
             upon
             that
             Answer
             ,
             I
             think
             fitting
             to
             premise
             one
             Word
             in
             further
             Confirmation
             of
             thy
             Supposition
             ,
             That
             
               our
               Eternal
               Happiness
               dos
            
             
             
               really
               depend
               upon
               the
               Performance
               of
               our
               Duty
               .
            
             Tho
             that
             Supposition
             be
             the
             plain
             Consequence
             of
             the
             strictest
             Reasoning
             we
             have
             been
             able
             to
             make
             by
             our
             natural
             Light
             ,
             yet
             it
             wil
             be
             useful
             unto
             us
             to
             observ
             also
             what
             Ground
             it
             has
             in
             Scripture
             .
             For
             we
             must
             remember
             that
             the
             View
             we
             ar
             now
             taking
             of
             Religion
             is
             properly
             to
             be
             confined
             unto
             that
             Knowledg
             we
             have
             of
             it
             by
             Divine
             Revelation
             .
             And
             in
             this
             Method
             I
             think
             I
             shal
             establish
             the
             same
             Conclusion
             by
             as
             clear
             Testimony
             as
             it
             is
             possible
             for
             Words
             to
             express
             .
             If
             we
             examin
             it
             
               (
               First
            
             )
             by
             those
             figurative
             Expressions
             ,
             of
             a
             
               knowing
               Christ
               ,
               of
            
             b
             
               loving
               Christ
               ,
               of
            
             c
             
               believing
               in
               Christ
               ,
               of
            
             d
             
               being
               in
               Christ
               ,
               of
            
             e
             
               being
               born
               of
               God
            
             ,
             and
             the
             like
             ,
             which
             al
             import
             
             a
             Title
             to
             future
             Happiness
             ,
             we
             shal
             finde
             no
             other
             Mark
             wherby
             to
             know
             that
             we
             ar
             in
             such
             a
             Condition
             ,
             than
             by
             our
             
               Obedience
               to
               God's
               Commandements
            
             .
             Again
             :
             If
             we
             look
             into
             
               the
               great
               End
               of
               Jesus-Christ's
               coming
               into
               the
               World
               ,
            
             we
             shal
             finde
             indeed
             that
             
               it
               was
               to
               save
               us
            
             .
             But
             how
             ?
             By
             f
             
               sanctifying
               us
            
             .
             It
             is
             said
             ,
             That
             
               he
               became
               the
               Author
               of
               Eternal
               Salvation
               .
            
             But
             to
             whom
             ?
             To
             g
             
               them
               that
               obey
               him
               .
               He
               offered
               himself
               a
               Sacrifice
               ,
               and
               bare
               our
               Sins
               in
               his
               own
               Body
               on
               the
               Tree
               .
            
             But
             why
             ?
             
               That
               we
               might
               be
            
             h
             
               sanctifyed
               by
               his
               Offering
               ,
               and
               that
               being
            
             i
             
               dead
               unto
               Sin
               we
               should
               liv
               unto
               Righteousness
               .
               He
               redeemed
               us
               ,
               also
               ,
            
             it
             is
             tru
             .
             But
             from
             what
             ?
             From
             k
             Iniquity
             :
             And
             onely
             consequentially
             thereunto
             ,
             from
             
             Punishment
             .
             This
             we
             must
             needs
             take
             to
             be
             the
             Sense
             of
             those
             Expressions
             ,
             and
             that
             
               the
               great
               Design
               of
               his
               Appearance
               was
               to
            
             k
             
               destroy
               the
               Works
               of
               the
               Devil
               .
            
             For
             it
             is
             expresly
             said
             that
             nothing
             l
             
               Unclean
               shal
               in
               any
               Wise
               enter
               into
               the
               new
            
             Jerusalem
             ,
             
               and
               that
               no
               Man
               without
            
             m
             
               Holiness
               shal
               see
               God.
            
             And
             hence
             it
             is
             that
             Jesus-Christ
             himself
             so
             plainly
             tels
             us
             that
             
               it
               is
               not
            
             n
             
               every
               one
               that
               faith
               unto
               him
               Lord
               ,
               Lord
               ,
            
             (
             which
             is
             to
             say
             ,
             that
             acknowledges
             him
             to
             be
             the
             Messiah
             ,
             or
             that
             believs
             in
             him
             so
             far
             onely
             as
             to
             pray
             unto
             him
             ,
             and
             to
             expect
             Salvation
             by
             him
             )
             
               that
               shal
               enter
               into
               the
               Kingdom
               of
               Heaven
               ,
               but
               he
               that
               doth
               the
               Wil
               of
               the
               Father
               who
               is
               in
               Heaven
               .
            
             And
             the
             Apostles
             also
             ,
             therfore
             ,
             so
             carefully
             precaution
             us
             
             against
             the
             
               Mistake
               of
               Thinking
               that
               the
            
             a
             
               hearing
               of
               the
               Law
               could
               profit
               us
               any
               thing
               without
               the
               doing
               of
               it
               .
               Let
               no
               Man
               deceiv
               you
            
             (
             says
             b
             one
             of
             them
             )
             
               he
               that
               doth
               Righteousness
               is
               Righteous
               ,
               and
               he
               that
               committeth
               Sin
               is
               of
               the
               Devil
               :
            
             And
             c
             another
             ,
             
               Be
               not
               deceived
               ,
               God
               is
               not
               mocked
               ,
               for
               what
               soever
               a
               Man
               soweth
               that
               shal
               he
               also
               reap
               .
            
             There
             lys
             the
             Stress
             of
             al
             :
             It
             is
             in
             doing
             .
             Or
             if
             this
             be
             not
             yet
             sufficient
             to
             prove
             it
             ,
             we
             have
             but
             to
             reflect
             ,
             in
             the
             last
             place
             ,
             upon
             those
             
               Conditions
               by
               which
               the
               Scripture
               declares
               we
               shal
               be
               judged
               at
               the
               last
               Day
               .
            
             What
             ar
             those
             Conditions
             that
             wil
             be
             then
             demanded
             in
             us
             ,
             so
             as
             that
             with
             them
             we
             shal
             be
             received
             into
             Happiness
             ,
             and
             without
             them
             condemned
             unto
             Misery
             ?
             In
             one
             Word
             ,
             they
             
             
               ar
               nothing
               else
               but
               Good
            
             d
             Works
             .
             Works
             of
             Piety
             ,
             and
             of
             Charity
             .
             Such
             Works
             as
             we
             have
             already
             found
             to
             be
             required
             from
             us
             ,
             both
             by
             the
             
               Natural
               and
               Written
               Law
               of
               God.
            
             The
             Places
             that
             witness
             this
             Truth
             ar
             ful
             and
             clear
             :
             Wherfore
             I
             refer
             them
             (
             with
             al
             others
             that
             I
             hint
             at
             )
             to
             thy
             careful
             Perusal
             .
             And
             I
             think
             I
             may
             now
             conclude
             this
             Point
             firmly
             established
             ;
             That
             
               the
               performance
               of
               our
               Duty
               is
               the
               onely
               Means
               by
               which
               we
               can't
               expect
               Success
               in
               the
               working
               out
               of
               our
               Happiness
               .
            
             Tho
             it
             had
             hinted
             at
             this
             before
             ,
             yet
             thy
             last
             Questions
             have
             made
             me
             think
             it
             needful
             to
             repeat
             and
             fortify
             it
             .
          
        
         
           
             S.
             
          
           
             And
             I
             can
             not
             but
             acknowledg
             that
             tho
             I
             was
             also
             in
             a
             great
             Measure
             perswaded
             of
             it
             before
             ,
             yet
             I
             have
             now
             
             received
             a
             new
             Satisfaction
             in
             this
             clearer
             Conviction
             .
             But
             I
             see
             not
             yet
             the
             use
             you
             intend
             to
             make
             of
             it
             ,
             in
             order
             to
             the
             solving
             my
             foresaid
             Difficultys
             :
             Becaus
             those
             Difficultys
             ar
             grounded
             even
             upon
             the
             very
             Supposition
             that
             this
             Doctrin
             is
             tru
             .
          
        
         
           
             F.
             
          
           
             Thou
             wilst
             quickly
             perceiv
             that
             Use.
             For
             this
             Principle
             ,
             being
             once
             firmly
             established
             ,
             will
             open
             us
             an
             easy
             Passage
             through
             al
             manner
             of
             Obstacles
             .
             Let
             us
             apply
             it
             to
             thy
             first
             Inquiry
             .
             
               What
               shal
               we
               say
               to
               al
               the
               ceremonial
               Outside
               of
               Religion
               ?
            
             I
             answer
             ,
             That
             
               it
               is
               just
               of
               so
               much
               tru
               Valu
               as
               it
               contributes
               Help
               to
               lead
               us
               in
               a
               Course
               of
               Obedience
               to
               the
               Wil
               of
               God
               :
               And
               no
               more
               .
            
             For
             that
             is
             the
             onely
             thing
             of
             Consequence
             unto
             us
             ,
             and
             
               nothing
               is
               to
               be
               esteemed
            
             
             
               further
               than
               as
               it
               has
               a
               Tendency
               therunto
               .
            
          
        
         
           
             S.
             
          
           
             Since
             you
             keep
             so
             strictly
             to
             that
             Rule
             ,
             I
             beg
             leav
             to
             ask
             one
             Question
             ,
             by
             the
             by
             ,
             before
             we
             proceed
             any
             further
             .
             And
             it
             is
             this
             :
             
               Whether
               has
               this
               Ceremonial
               Outside
               any
               such
               real
               Influence
               upon
               that
               more
               substantial
               part
               of
               Religion
               which
               you
               place
               in
               Practice
               ,
            
             or
             no
             ?
          
        
         
           
             F.
             
          
           
             
               Yes
               ,
               it
               has
            
             .
             The
             public
             Assembling
             of
             People
             to
             profess
             their
             Adoration
             of
             a
             supreme
             Deity
             is
             
               an
               Honor
               absolutely
               du
               unto
               that
               Deity
               ,
            
             and
             in
             that
             Respect
             is
             it self
             
               a
               part
               of
               natural
            
             Religion
             .
             It
             is
             also
             a
             proper
             Means
             of
             preserving
             that
             
               awful
               Sense
               of
               Reverence
               towards
               the
               Deity
               in
               the
               Mindes
               of
               Men
               ,
            
             which
             mightily
             curbs
             their
             disorderly
             Inclinations
             ,
             and
             preservs
             Regularity
             and
             
             Moderation
             in
             their
             very
             Hearts
             .
             And
             further
             ,
             it
             is
             a
             great
             
               Help
               to
               the
               entertaining
               of
               Brotherly
               Lov
               amongst
               Neighbors
               ,
            
             and
             therby
             to
             the
             Setlement
             and
             Peace
             and
             Wel-Being
             of
             Societys
             .
             These
             ar
             al
             essential
             Parts
             of
             our
             Duty
             .
             And
             therfore
             
               an
               external
               Profession
               of
               Religion
               ,
               having
               so
               great
               an
               Influence
               therupon
               ,
               ought
               not
               to
               be
               slighted
               .
            
             But
             to
             prevent
             Mistake
             ,
             I
             wil
             ad
             this
             Word
             :
             That
             ,
             as
             several
             Circumstances
             ,
             of
             Persons
             ,
             of
             Time
             ,
             and
             of
             Place
             ,
             may
             require
             different
             Methods
             of
             making
             this
             outward
             Profession
             ,
             becaus
             one
             may
             be
             more
             succesful
             in
             som
             Occasions
             than
             in
             others
             ,
             therfore
             it
             is
             not
             to
             be
             supposed
             that
             one
             and
             the
             same
             exact
             Form
             therof
             is
             always
             necessary
             :
             But
             that
             several
             
               Alterations
               may
               be
               allowed
               in
            
             
             
               this
               Ceremonial
               Part
            
             ,
             according
             to
             the
             Exigency
             of
             those
             Circumstances
             :
             And
             that
             
               which
               way
               soever
               contributes
               most
               at
               any
               time
               to
               the
               main
               End
               of
               Religion
               is
               then
               to
               be
               esteemed
               and
               chosen
               as
               the
               most
               perfect
               .
            
          
        
         
           
             S.
             
          
           
             I
             now
             conceiv
             this
             wel
             enough
             .
             And
             therfore
             I
             intreat
             you
             to
             proceed
             to
             my
             Second
             Inquiry
             ,
             which
             is
             about
             the
             more
             
               Notional
               Part
               of
               Religion
               ,
               those
               Speculative
               Articles
               of
               Belief
            
             which
             seem
             not
             proper
             to
             have
             any
             great
             Influence
             upon
             our
             Practice
             .
          
        
         
           
             F.
             
          
           
             To
             that
             ,
             I
             say
             ,
             That
             if
             those
             Speculations
             have
             really
             no
             Influence
             at
             al
             upon
             our
             Practice
             ,
             then
             ar
             they
             to
             be
             looked
             upon
             as
             meer
             Trifles
             ,
             of
             no
             real
             Valu
             .
             But
             if
             they
             have
             any
             Influence
             that
             way
             ,
             then
             ,
             as
             I
             said
             before
             ,
             they
             ar
             to
             be
             had
             in
             more
             or
             less
             Consideration
             ,
             
             according
             as
             that
             Influence
             is
             stronger
             or
             weaker
             .
             The
             fundamental
             Point
             of
             al
             Points
             ,
             without
             which
             the
             a
             Apostle
             has
             observed
             there
             can
             be
             no
             such
             thing
             as
             Religion
             ,
             is
             
               the
               Belief
               of
               the
               Existence
               of
               a
               Deity
               ,
               and
               of
               future
               Rewards
               and
               Punishments
               .
            
             The
             Influence
             of
             this
             is
             Universal
             ,
             it
             being
             adapted
             to
             the
             natural
             Facultys
             of
             al
             Mankind
             ;
             and
             especially
             to
             work
             upon
             those
             main
             Springs
             of
             Hope
             ,
             and
             Fear
             ,
             which
             ar
             the
             chief
             Movers
             unto
             Action
             :
             And
             therfore
             it
             is
             b
             called
             
               the
               Power
               of
               God
               unto
               Salvation
               :
            
             and
             it
             is
             in
             effect
             the
             powerfullest
             Engine
             of
             al
             others
             to
             ingage
             Men
             to
             their
             Dutys
             .
             There
             ar
             other
             Points
             also
             ,
             inferior
             indeed
             to
             this
             in
             Strength
             and
             general
             Usefulness
             ,
             tho
             of
             a
             more
             refined
             and
             nobler
             Nature
             ;
             
             yet
             of
             great
             Efficacy
             also
             ,
             where
             they
             ar
             on
             the
             one
             side
             judiciously
             inculcated
             ,
             and
             on
             the
             other
             side
             received
             into
             Mindes
             that
             ar
             fitly
             disposed
             ;
             Such
             Points
             or
             Articles
             (
             I
             mean
             )
             of
             Belief
             ,
             as
             Work
             by
             
               a
               Principle
               of
            
             a
             Love
             ,
             and
             whose
             particular
             Foundation
             is
             in
             Christianity
             .
             But
             I
             judg
             it
             not
             needful
             to
             branch
             out
             these
             general
             Heads
             into
             so
             many
             Subdivisions
             as
             som
             have
             don
             .
             On
             the
             contrary
             ,
             I
             rather
             blame
             the
             too
             great
             Curiosity
             of
             those
             Spirits
             ,
             who
             by
             such
             like
             Nicetys
             have
             rendred
             our
             
               plain
               Duty
               an
               intricate
               Science
            
             ;
             and
             by
             laying
             too
             great
             Stress
             upon
             Points
             of
             smal
             Moment
             ,
             have
             enervated
             the
             Strength
             of
             the
             most
             substantial
             ones
             .
             Nevertheless
             I
             condemn
             not
             the
             Intention
             of
             any
             Man
             ,
             who
             ,
             finding
             the
             Force
             
             of
             any
             such
             particular
             Topic
             upon
             his
             own
             Minde
             ,
             makes
             use
             of
             it
             to
             incite
             himself
             to
             his
             Duty
             .
             Let
             him
             in
             that
             freely
             use
             his
             own
             Liberty
             .
             Onely
             
               let
               him
               not
               offer
               to
               impose
               his
               Fancys
               upon
               other
               People
               .
            
             For
             ,
             when
             al
             is
             don
             ,
             the
             tru
             Estimate
             of
             Opinions
             ,
             as
             wel
             as
             Ceremonys
             ,
             is
             only
             to
             be
             made
             by
             their
             Aptitude
             to
             influence
             our
             Practice
             .
             
               What
               so
               ever
               may
               be
               helpful
               to
               us
               in
               the
               Performance
               of
               our
               Duty
               is
               to
               be
               pursued
               :
               What
               soever
               may
               be
               a
               Hindrance
               in
               that
               Performance
               ought
               to
               be
               avoided
               ;
               and
               what
               soever
               dos
               neither
               help
               nor
               hinder
               may
               be
               looked
               upon
               as
               indifferent
               .
            
             But
             ,
             as
             all
             Men
             ar
             not
             equally
             wrought
             upon
             by
             the
             same
             Motives
             ,
             so
             there
             may
             and
             ought
             to
             be
             som
             Latitude
             allowed
             in
             this
             kinde
             as
             wel
             as
             in
             the
             other
             .
          
        
         
           
           
             S.
             
          
           
             I
             intreat
             you
             ,
             permit
             me
             to
             interpose
             one
             Word
             more
             before
             we
             quit
             this
             Subject
             .
             
               The
               great
               Indifferency
               which
               you
               teach
               me
               to
               have
               for
               Doctrins
               that
               ar
               meerly
               speculative
               ,
               and
               the
               narrow
               Reduction
               of
               Things
               absolutely
               necessary
               to
               few
               Heads
               ,
            
             which
             you
             seem
             to
             aim
             at
             ,
             an
             so
             opposite
             both
             to
             the
             common
             Opinion
             and
             Practice
             of
             the
             most
             part
             of
             Christians
             ,
             that
             I
             would
             gladly
             learn
             either
             how
             to
             comport
             my self
             amongst
             them
             in
             those
             Respects
             without
             Offence
             ,
             or
             if
             possible
             ,
             how
             to
             oppose
             them
             with
             yet
             more
             Strength
             .
             Wherfore
             if
             you
             judg
             any
             thing
             further
             may
             be
             conveniently
             added
             upon
             that
             Subject
             ,
             I
             beseech
             you
             not
             to
             refuse
             me
             that
             Satisfaction
             .
          
        
         
           
             F.
             
          
           
             Truly
             if
             thou
             attendest
             rightly
             to
             what
             I
             have
             said
             already
             
             there
             is
             little
             need
             of
             adding
             further
             .
             But
             however
             I
             wil
             do
             it
             in
             a
             few
             words
             ,
             that
             may
             answer
             both
             those
             different
             Ends
             which
             thou
             aimest
             at
             .
             And
             ,
             first
             ,
             in
             opposition
             to
             those
             Multiplyers
             of
             speculative
             and
             abstruse
             Notions
             .
             Let
             such
             Men
             consider
             that
             
               the
               end
               of
               Religion
               is
               to
               help
               the
               meanest
               and
               the
               ignorantest
               of
               mankinde
               to
               Salvation
               ,
               as
               wel
               as
               the
               richest
               and
               the
               learnedest
               .
               Any
               such
               Notions
               therfore
               as
               pass
               the
               comprehension
               of
               the
               meanest
               Capacitys
               ar
               not
               to
               be
               reckoned
               as
               things
               whose
               knowledg
               is
               of
               absolute
               and
               indispensable
               necessity
               to
               every
               one
               .
            
             Becaus
             those
             that
             fall
             short
             of
             that
             comprehension
             would
             therby
             be
             excluded
             from
             a
             possibility
             of
             Salvation
             :
             And
             I
             may
             ad
             that
             it
             is
             to
             be
             feared
             even
             the
             subtilest
             of
             those
             
             Doctors
             themselves
             would
             ,
             in
             som
             case
             ,
             〈◊〉
             great
             hazard
             .
             If
             this
             simple
             Consideration
             wil
             not
             make
             them
             more
             modest
             in
             their
             speculations
             ,
             and
             more
             reserved
             in
             broaching
             them
             ,
             it
             may
             be
             justly
             doubted
             they
             ar
             wedded
             therunto
             by
             som
             other
             Ty
             than
             the
             bare
             lov
             of
             the
             Truth
             .
             But
             if
             they
             wil
             hereupon
             complain
             of
             an
             imaginary
             Injury
             don
             to
             them
             ,
             in
             confining
             their
             lofty
             Fancys
             to
             that
             low
             rank
             of
             contemplations
             which
             occupy
             the
             vulgar
             ,
             thou
             mayst
             rectify
             their
             mistake
             by
             looking
             back
             to
             what
             I
             have
             already
             declared
             unto
             thee
             ,
             viz.
             that
             every
             man
             may
             make
             use
             of
             such
             speculations
             as
             he
             findes
             really
             to
             have
             the
             most
             effectual
             power
             upon
             himself
             to
             ingage
             him
             to
             the
             performance
             of
             his
             Duty
             .
             Let
             that
             onely
             be
             their
             end
             ,
             and
             in
             order
             therunto
             let
             them
             
             
             
             
             
             freely
             exercise
             al
             the
             Facultys
             of
             their
             own
             Soules
             :
             the
             more
             the
             better
             .
             But
             I
             must
             stil
             repeat
             ,
             that
             in
             matters
             of
             such
             abstracted
             Speculation
             as
             we
             now
             speak
             of
             ,
             no
             Man
             ought
             to
             impose
             upon
             another
             .
             
               One
               man's
               Opinions
               ought
               no
               more
               to
               be
               prescribed
               for
               the
               entertainment
               of
               another
               Man's
               minde
               ,
               than
               one
               man's
               Appetiteought
               to
               be
               the
               rule
               of
               chusing
               food
               for
               another
               Man's
               Stomack
               .
            
             Whatsoever
             is
             universally
             found
             useful
             by
             every
             one
             ,
             either
             for
             Body
             or
             Minde
             ,
             may
             be
             determined
             to
             be
             universally
             necessary
             :
             but
             nothing
             else
             .
             At
             least
             (
             I
             say
             at
             leaft
             )
             nothing
             can
             be
             determined
             to
             be
             universally
             necessary
             which
             the
             far
             greatest
             part
             of
             Mankinde
             ar
             utterly
             uncapable
             of
             receiving
             .
             Oh
             that
             we
             could
             once
             see
             an
             expurgatory
             Index
             of
             School-divinity
             framed
             upon
             these
             Principles
             !
             
             How
             would
             the
             Peace
             of
             the
             World
             be
             restored
             and
             secured
             ,
             by
             rooting
             out
             the
             very
             ground
             of
             al
             contention
             !
             The
             work
             is
             not
             hard
             to
             comprehend
             .
             These
             Rules
             ar
             easily
             applyed
             to
             particular
             Cases
             .
             But
             I
             must
             leav
             those
             general
             Reflections
             ,
             to
             return
             to
             thee
             ,
             and
             tel
             thee
             that
             if
             thou
             applies●●hat
             I
             have
             said
             to
             the
             desi●●●●ou
             intimated'st
             of
             learning
             how
             to
             comport
             thy self
             amongst
             other
             Men
             of
             different
             Opinions
             ,
             thou
             wilst
             perceiv
             therby
             that
             
               things
               indifferent
               ar
               not
               worth
               the
               pains
               of
               contention
               ,
            
             nor
             can
             they
             compensate
             the
             Evils
             that
             may
             attend
             it
             :
             wherfore
             
               a
               prudent
               compliance
               therin
               is
               for
               the
               most
               part
               adviseable
               .
            
             But
             at
             the
             same
             time
             ,
             nay
             always
             ,
             thou
             art
             bound
             to
             
               preserve
               thy
               own
               Thoughts
               inviolated
               in
               matters
            
             
             
               essential
               ;
               and
               neither
               to
               Act
               nor
               declare
               any
               thing
               contrary
               therunto
               ;
               and
               also
               not
               in
               any
               wise
               to
               be
               an
               Instrument
               of
               violating
               that
               Priviledg
               in
               others
               which
               thou
               claimest
               unto
               thy self
               .
            
             The
             faithful
             observance
             of
             these
             Rules
             ,
             this
             gentle
             and
             peaceable
             Disposition
             ,
             wil
             (
             I
             assure
             thee
             )
             help
             much
             to
             carry
             thee
             smoothly
             through
             the
             roughest
             Passages
             that
             〈◊〉
             mayst
             happen
             to
             meet
             〈◊〉
             in
             thy
             Life
             .
             And
             this
             is
             now
             ful
             enough
             for
             me
             to
             say
             upon
             that
             Head.
             The
             further
             application
             thereof
             I
             refer
             unto
             thy
             own
             Sagacity
             .
          
        
         
           
             S.
             
          
           
             What
             you
             have
             said
             ,
             is
             indeed
             abundantly
             sufficient
             .
             And
             I
             wil
             be
             careful
             to
             make
             use
             of
             it
             in
             my
             own
             Practice
             ,
             with
             al
             possible
             Modesty
             and
             Jnoffensiveness
             .
             Onely
             one
             Difficulty
             more
             remains
             ,
             which
             
             I
             have
             already
             propounded
             ,
             about
             
               the
               Condition
               of
               those
               Persons
               who
               fal
               short
               of
               that
               Performance
               which
               your
               preceding
               Rules
               seem
               to
               require
               .
            
             But
             that
             Difficulty
             ,
             I
             consess
             ,
             seems
             to
             me
             very
             considerable
             ,
             and
             withal
             somthing
             formidable
             .
             For
             I
             am
             sensible
             of
             the
             general
             Defectiveness
             of
             Mankinde
             in
             that
             respect
             ,
             and
             therfore
             dread
             the
             Consequences
             therof
             in
             my
             own
             Person
             .
             If
             you
             can
             free
             me
             from
             that
             Anxiety
             I
             acknowledg
             that
             my
             Minde
             wil
             be
             at
             great
             Eas
             ;
             and
             I
             shal
             then
             cease
             from
             importuning
             you
             any
             further
             with
             such
             manner
             of
             Questions
             as
             these
             have
             been
             .
          
        
         
           
             F.
             
          
           
             Expect
             not
             that
             I
             should
             eas
             thee
             by
             any
             Dispensation
             from
             those
             Dutys
             which
             the
             Law
             of
             God
             exacts
             .
             No
             :
             a
             
               With
               him
               Obedience
               is
               better
            
             
             
               than
               Sacrifice
            
             .
             And
             I
             have
             already
             sufficiently
             proved
             that
             we
             can
             have
             no
             other
             certain
             Mark
             ,
             but
             our
             Obedience
             ,
             of
             our
             having
             
               any
               Interest
               in
               the
               Sacrifice
               even
               of
               Christ
               himself
               .
            
             That
             therfore
             is
             the
             thing
             that
             lys
             upon
             us
             to
             look
             after
             ;
             To
             assure
             our
             Interest
             in
             him
             that
             way
             ;
             and
             then
             we
             need
             not
             doubt
             of
             our
             participating
             of
             those
             Benefits
             which
             he
             ●●me
             to
             procure
             unto
             Mankinde
             .
             I
             say
             then
             ,
             That
             
               our
               Obligation
               to
               actual
               Obedience
               is
               indispensible
               .
            
             But
             nevertheless
             I
             would
             not
             have
             thee
             look
             upon
             it
             with
             so
             uncomfortable
             a
             Prospect
             as
             thou
             seemest
             to
             do
             .
             For
             tho
             I
             wil
             acknowledg
             it
             to
             be
             hard
             ,
             yet
             I
             must
             assert
             that
             it
             is
             
               not
               impossible
            
             to
             be
             performed
             .
             And
             that
             being
             so
             ,
             the
             Incouragements
             propounded
             ar
             abundantly
             sufficient
             to
             ingage
             any
             
             reasonable
             Man
             in
             the
             Attempt
             .
             This
             Argument
             is
             Copious
             .
             But
             I
             wil
             indeavor
             ,
             as
             I
             have
             don
             hitherto
             ,
             to
             bring
             al
             to
             the
             shortest
             and
             directest
             Issu
             that
             I
             can
             .
             Remember
             then
             that
             in
             thy
             natural
             Researches
             ,
             thou
             hast
             established
             one
             of
             the
             most
             essential
             Propertys
             of
             the
             supreme
             Deity
             to
             be
             Goodness
             .
             Now
             observ
             how
             inconsistant
             it
             is
             with
             that
             Idea
             ,
             to
             suppose
             him
             to
             require
             more
             from
             us
             than
             he
             has
             capacitated
             us
             to
             perform
             .
             'T
             is
             the
             unjust
             Charge
             of
             
               the
               slothful
            
             a
             
               Servant
               ,
               that
               his
               Lord
               expected
               to
               reap
               where
               he
               had
               not
               sown
            
             ;
             than
             which
             nothing
             can
             be
             more
             injurious
             to
             the
             Divine
             Perfections
             .
             The
             Obedience
             therfore
             that
             he
             requires
             must
             be
             such
             as
             is
             suitable
             to
             the
             Capacity
             of
             Humane
             Nature
             accompanyed
             with
             those
             
             Assistances
             which
             he
             affords
             it
             .
             He
             expects
             not
             from
             us
             the
             Perfection
             b
             
               of
               pure
               Intellectual
               Spirits
            
             ,
             but
             such
             things
             as
             Men
             cloathed
             with
             Flesh
             may
             attain
             unto
             .
             And
             from
             every
             Man
             in
             particular
             he
             expects
             Performances
             proportionable
             to
             the
             particular
             Circumstances
             of
             his
             Condition
             .
             This
             is
             perfectly
             reasonable
             in
             it self
             ,
             and
             it
             is
             no
             less
             perfectly
             established
             in
             Scripture
             .
             Our
             Savior
             declares
             in
             many
             places
             c
             
               that
               the
               Measure
               of
               Men's
               Transgressions
               should
               not
               so
               much
               be
               taken
               by
               the
               Acts
               themselvs
               ,
               as
               by
               the
               measure
               of
               Light
               and
               Conviction
               against
               which
               they
               were
               committed
               .
            
             And
             in
             one
             Place
             d
             he
             dos
             it
             in
             these
             express
             Words
             ,
             
               That
               the
               Servant
               who
               knew
               his
               Lord's
               Wil
               ,
               and
               prepared
               not
               himself
               ,
               neither
               did
               according
               to
               his
            
             
             
               Wil
               ,
               should
               be
               beaten
               with
               many
               Stripes
               :
               But
               that
               he
               who
               knew
               it
               not
               ,
               and
               did
               commit
               things
               worthy
               of
               Stripes
               ,
               should
               be
               beaten
               but
               with
               few
               .
               For
            
             he
             ads
             
               unto
               whomsoever
               much
               is
               given
               ,
               of
               him
               shal
               be
               much
               required
               .
            
             Thus
             therfore
             it
             is
             evident
             that
             
               the
               Dutys
               required
               from
               us
               bear
               a
            
             b
             
               Proportion
               to
               the
               Knowledge
               ,
               and
               Strength
               ,
               and
               Opportunity
               ,
            
             or
             (
             in
             a
             word
             )
             
               to
               the
               Capacity
               given
               us
            
             .
             So
             that
             they
             ar
             not
             absolute
             Impossibilitys
             ,
             and
             therfore
             neither
             ought
             we
             to
             be
             dejected
             with
             despair
             of
             their
             Atchievment
             .
          
        
         
           
             S.
             
          
           
             I
             can
             not
             wel
             answer
             either
             your
             Argument
             or
             your
             Proof
             .
             But
             nevertheless
             I
             finde
             in
             effect
             ,
             by
             Experience
             ,
             that
             
               al
               Mankinde
               fal
               much
               short
               of
               Perfection
               .
            
             And
             therfore
             this
             seeming
             Appearance
             of
             it
             in
             
             Theory
             dos
             not
             yet
             free
             me
             from
             those
             Anxietys
             which
             arise
             from
             its
             manifest
             and
             real
             Defect
             .
          
        
         
           
             F.
             
          
           
             Have
             Patience
             a
             little
             .
             We
             shal
             quickly
             com
             to
             a
             better
             understanding
             of
             the
             thing
             .
             Thou
             allowest
             my
             Proof
             to
             be
             good
             ,
             that
             the
             Perfection
             required
             from
             us
             is
             attainable
             ;
             but
             yet
             thou
             affirmest
             that
             in
             effect
             it
             is
             never
             attained
             .
             These
             things
             ar
             inconsistant
             one
             with
             another
             .
             Let
             us
             inquire
             therfore
             whether
             there
             be
             not
             som
             
               Mistake
               in
               thy
               Notion
               of
               Perfection
               .
            
             For
             probably
             it
             is
             in
             this
             as
             in
             other
             Debates
             ,
             that
             the
             Knot
             lys
             onely
             in
             the
             right
             Explication
             of
             som
             Term.
             Our
             Wranglings
             ar
             ordinarily
             more
             about
             Words
             than
             Things
             ,
             and
             
               most
               Men
               would
               be
               of
               the
               very
               same
               Minde
               ,
               if
               they
               did
               but
               once
               rightly
               understand
               one
               another
               .
            
             
             This
             Mistake
             of
             thine
             (
             for
             such
             .
             I
             presume
             it
             to
             be
             )
             I
             had
             designed
             to
             obviate
             ,
             by
             telling
             thee
             already
             that
             the
             Obedience
             required
             from
             us
             is
             such
             as
             is
             suitable
             to
             the
             Capacity
             of
             Humane
             Nature
             .
             Now
             I
             desire
             thee
             to
             observ
             that
             if
             thou
             lookest
             for
             such
             a
             Degree
             of
             Perfection
             in
             that
             Obedience
             as
             is
             absolutely
             abov
             that
             Capacity
             ,
             thou
             art
             in
             a
             manifest
             Error
             :
             For
             that
             can
             not
             be
             the
             Degree
             that
             is
             required
             from
             us
             .
             Let
             us
             see
             then
             what
             it
             is
             .
             The
             Expressions
             truly
             ar
             very
             comprehensive
             and
             strong
             :
             
               viz.
               That
               we
               must
               be
               Holy
               ,
               Pure
               ,
               and
               Perfect
               ,
               as
               our
               Father
               who
               is
               in
               Heaven
               is
               Perfect
               .
            
             Wel
             ,
             what
             can
             this
             signify
             ?
             The
             absolute
             Perfection
             of
             God
             is
             certainly
             not
             attainable
             by
             such
             Creatures
             as
             we
             ar
             .
             Wherfore
             the
             Sense
             of
             that
             ,
             
             and
             al
             such
             like
             Commands
             ,
             must
             needs
             be
             ,
             that
             as
             the
             Nature
             and
             Essence
             of
             God
             is
             placed
             in
             the
             highest
             Degree
             of
             al
             Perfection
             ,
             so
             We
             should
             tend
             to
             the
             highest
             Degree
             of
             that
             Perfection
             which
             our
             Natures
             ar
             capable
             of
             ;
             and
             that
             we
             should
             faithfully
             improve
             the
             Talents
             that
             ar
             put
             into
             our
             Hands
             ,
             the
             Opportunitys
             and
             Advantages
             that
             ar
             offered
             us
             ,
             to
             that
             purpose
             .
             
               This
               ,
               I
               say
               ,
               is
               possitively
               required
               of
               us
               ,
               and
               less
               than
               this
               wil
               not
               serv
               the
               Trun
               .
            
          
        
         
           
             S.
             
          
           
             I
             beg
             your
             excuse
             that
             I
             cannot
             yet
             yield
             a
             ful
             assent
             to
             what
             you
             drive
             at
             ,
             until
             you
             pleas
             to
             explain
             more
             particularly
             to
             me
             
               what
               is
               that
               very
               degree
               of
               perfection
               which
               you
               say
               our
               Natures
               ar
               capable
               of
               ,
            
             that
             so
             I
             may
             examin
             whether
             in
             effect
             it
             be
             ever
             attained
             or
             no.
             
          
        
         
           
           
             F.
             
          
           
             Thou
             dost
             wel
             :
             and
             I
             wil
             endeavor
             to
             satisfy
             thee
             .
             Remember
             then
             that
             it
             is
             
               not
               the
               Perfection
               of
               God
               ,
               nor
               of
               Angels
               ,
               but
               of
               Men
               :
               and
               that
               neither
               is
               it
               the
               same
               Degree
               of
               Perfection
               in
               each
               individual
               Man
               ,
               but
               different
               according
               to
               Men's
               different
               capacitys
               .
            
             In
             a
             word
             ,
             
               it
               is
               not
            
             b
             
               Impeccability
               ,
               but
            
             c
             Sincerity
             .
             And
             now
             I
             wil
             further
             shew
             thee
             what
             this
             Sincerity
             means
             ;
             and
             that
             it
             is
             the
             very
             thing
             required
             of
             us
             ;
             as
             also
             that
             it
             is
             attainable
             ;
             and
             that
             it
             has
             been
             attained
             .
             After
             which
             I
             advise
             thee
             to
             dispute
             no
             longer
             about
             it
             ,
             but
             to
             apply
             they
             self
             to
             practice
             ,
             and
             let
             the
             effects
             therof
             shine
             forth
             in
             thy
             life
             .
             
               Sincerity
               is
               nothing
               else
               but
               an
               Honest
               ,
               Upright
               ,
               Hearty
               ,
               and
               constant
               application
               of
               Minde
               ,
               accompanied
               with
               the
               same
               faithful
            
             
             
               exertion
               of
               al
               possible
               endeavors
               ,
               to
               do
               the
               thing
               required
               .
               T
               is
               the
               doing
               of
               al
               that
               possibly
               can
               be
               don
               ,
               and
               not
               more
               .
            
             That
             this
             is
             required
             appears
             from
             God's
             demanding
             
               the
               whole
            
             c
             Heart
             ,
             and
             declaring
             the
             d
             
               inconsistancy
               of
               his
               service
               with
               that
               of
               the
               World
               :
            
             I
             say
             this
             shows
             that
             he
             requires
             the
             utmost
             exercise
             of
             al
             our
             Powers
             in
             the
             obeying
             of
             his
             Commandements
             .
             And
             where
             the
             Heart
             is
             thus
             sincere
             and
             upright
             ,
             the
             Intention
             honest
             ,
             and
             the
             Minde
             willing
             ,
             I
             do
             not
             say
             that
             the
             wil
             is
             taken
             ,
             for
             the
             deed
             ,
             but
             I
             affirm
             that
             the
             Deed
             is
             accepted
             according
             to
             the
             Measure
             of
             the
             Capacity
             ,
             e
             
               according
               to
               that
               a
               Man
               bath
               ,
               and
               not
               according
               to
               that
               be
               bath
               not
               .
            
             And
             hence
             it
             is
             that
             in
             .
             Scripture
             
               a
               willing
            
             f
             
               Heart
               is
               frequently
               stiled
               a
               perfect
               Heart
               .
            
             
             And
             the
             
               Apostle
               Paul
            
             f
             in
             the
             same
             place
             where
             he
             acknowledges
             that
             
               he
               had
               not
               really
               attained
               to
               Perfection
               ,
               but
               was
               onely
               pressing
               forwards
               towards
               it
               ,
               nevertheless
               accounts
               himself
               amongst
               the
               number
               of
               those
               that
               ar
               perfect
               :
            
             undoubtedly
             ,
             because
             his
             endeavors
             were
             sincere
             and
             constant
             .
             Now
             that
             this
             sort
             of
             Perfection
             is
             attainable
             is
             evident
             in
             it self
             ,
             beyond
             any
             Proof
             that
             can
             be
             made
             of
             it
             .
             For
             
               it
               is
               nothing
               else
               but
               doing
               al
               that
               ever
               a
               Man
               can
               do
               .
            
             And
             surely
             no
             Man
             is
             so
             
               absurd
               as
               to
               deny
               the
               possibility
               of
               his
               doing
               what
               he
               can
               do
               .
            
             But
             here
             it
             wil
             be
             good
             to
             subjoin
             ,
             that
             this
             notion
             of
             doing
             al
             a
             Man
             can
             do
             is
             not
             a
             palliation
             for
             gross
             and
             frequent
             miscarriages
             .
             On
             the
             contrary
             ,
             it
             is
             an
             absolute
             obligation
             to
             overcom
             them
             .
             For
             there
             is
             no
             Man
             but
             by
             a
             constant
             
             watchfulness
             may
             be
             so
             far
             Master
             of
             his
             own
             actions
             as
             not
             to
             fal
             frequently
             into
             the
             same
             known
             fault
             .
             Let
             us
             consider
             it
             in
             a
             familiar
             example
             .
             What
             so
             common
             as
             Swearing
             ?
             Now
             can
             it
             be
             doubted
             but
             any
             habitual
             Swearer
             may
             ,
             with
             a
             strong
             Resolution
             and
             diligent
             Care
             ,
             retain
             himself
             one
             quarter
             of
             an
             Hour
             from
             that
             Sin
             ?
             Surely
             it
             can
             not
             .
             But
             if
             a
             quarter
             of
             an
             Hour
             ,
             why
             not
             then
             half
             an
             Hour
             why
             not
             an
             Hour
             ,
             a
             Day
             ,
             a
             Week
             ,
             a
             Month
             ,
             a
             Year
             ?
             The
             same
             Care
             wil
             stil
             produce
             the
             same
             Effect
             .
             And
             not
             only
             so
             ,
             but
             the
             Work
             wil
             be
             more
             easy
             in
             the
             End
             than
             in
             the
             Begining
             .
             For
             the
             strength
             of
             the
             Habit
             ,
             which
             in
             the
             Begining
             swayd
             powersully
             towards
             Vice
             ,
             and
             made
             the
             first
             Resistance
             difficult
             ,
             
             wil
             in
             the
             End
             help
             as
             effectually
             towards
             the
             Work
             of
             Reformation
             ,
             and
             make
             the
             Conquest
             easy
             .
             Then
             wil
             be
             experienced
             the
             Truth
             of
             those
             Sayings
             .
             
               That
               the
               Commandments
               of
               Christ
               ar
               not
            
             a
             
               grievous
               ,
               but
               that
               his
            
             b
             
               Yoke
               is
               easy
               and
               his
               Burden
               light
               .
            
             And
             what
             I
             say
             on
             this
             particular
             Instance
             of
             Swearing
             wil
             hold
             in
             al
             other
             known
             Transgresfions
             .
             
               Resolution
               and
               Watchfulness
               wil
               overcom
               them
               .
            
             He
             that
             makes
             it
             as
             much
             his
             Business
             to
             reform
             his
             Life
             as
             another
             dos
             to
             learn
             some
             Trade
             ,
             or
             Art
             ,
             wil
             succeed
             as
             effectually
             in
             that
             Design
             as
             the
             other
             in
             this
             .
             The
             one
             may
             fail
             now
             and
             then
             :
             But
             in
             the
             main
             he
             practises
             his
             Art
             exactly
             ,
             and
             is
             therfore
             reputed
             a
             perfect
             Master
             .
             And
             so
             the
             other
             ,
             tho
             he
             be
             not
             exempt
             
             from
             al
             possibility
             of
             Miscarriage
             ,
             yet
             he
             can
             not
             chuse
             but
             attain
             to
             
               such
               a
               Conquest
               over
               Sin
               ,
               as
               that
               it
               shal
               have
               no
               longer
               any
            
             a
             
               Rule
               over
               him
            
             ,
             and
             to
             such
             a
             general
             and
             habitual
             Practice
             of
             Vertu
             as
             may
             truly
             denominate
             him
             a
             righteous
             Person
             .
             And
             doing
             so
             ,
             that
             Man
             may
             have
             Comfort
             ;
             for
             the
             Scripture
             is
             most
             evidently
             clear
             that
             his
             b
             
               former
               Transgressions
               shal
               be
               no
               longer
               imputed
               unto
               him
               ,
               but
               that
               by
               Perseverance
               in
               an
               habitual
               Course
               of
               wel-doing
               he
               shal
               save
               his
               Soul.
            
             Thus
             then
             ,
             I
             say
             ,
             this
             Perfection
             is
             attainable
             ;
             and
             with
             it
             ,
             Happiness
             .
             The
             Importance
             is
             ,
             That
             we
             apply
             our
             selvs
             heartily
             to
             the
             Work
             :
             For
             where
             such
             Application
             is
             real
             ,
             it
             fails
             not
             to
             be
             effectual
             .
             In
             the
             last
             Place
             ,
             I
             have
             promised
             to
             shew
             
             thee
             that
             this
             sort
             of
             Perfection
             ,
             I
             say
             ,
             
               perfect
               Sincerity
            
             ,
             has
             in
             effect
             been
             attained
             :
             And
             for
             that
             I
             here
             give
             thee
             
               a
               List
            
             a
             
               of
               divers
               Persons
               who
               ar
               recorded
               to
               have
               therby
               experienced
               both
               Comfort
               and
               Assurance
               in
               their
               Condition
               .
            
             I
             wil
             ad
             no
             more
             .
             But
             to
             conclude
             ,
             becaus
             of
             the
             Importance
             of
             the
             Matter
             ,
             I
             refer
             thee
             ,
             for
             the
             removal
             of
             al
             other
             Doubts
             upon
             it
             ,
             unto
             that
             honest
             and
             plain
             ,
             yet
             excellent
             ,
             Discourse
             of
             the
             Reverend
             Dr.
             Tillotson's
             upon
             1
             John
             3.
             10.
             
             
               (
               In
               this
               the
               Children
               of
               God
               ar
               manifest
               ,
               and
               the
               Children
               of
               the
               Devil
               :
               Whosoever
               doth
               not
               Righteousness
               is
               not
               of
               God.
               )
            
             which
             single
             Sermon
             of
             his
             wil
             teach
             thee
             more
             solid
             and
             useful
             Religion
             than
             many
             Volumes
             of
             notional
             and
             disputative
             Authors
             .
          
        
         
           
           
             S.
             
          
           
             I
             can
             not
             but
             now
             acknowledg
             that
             this
             Scheme
             you
             have
             given
             me
             of
             
               Christian
               Religion
               is
               so
               plain
               and
               intelligible
               in
               al
               its
               Parts
               ,
               so
               suited
               to
               the
               Facultys
               of
               Humane
               Nature
               ,
               and
               so
               agreeable
               to
               the
               revealed
               Wil
               of
               God
               in
               Scripture
               ,
            
             that
             I
             am
             constrained
             to
             acquiesce
             in
             every
             thing
             you
             have
             said
             .
             And
             the
             great
             Clearness
             that
             I
             now
             perceiv
             therin
             makes
             me
             astonished
             at
             the
             Perversness
             of
             those
             Men
             ,
             Who
             ,
             rather
             than
             follow
             the
             Guidance
             of
             this
             Light
             ,
             and
             walk
             in
             that
             
               Even
               Path
            
             which
             it
             discovers
             unto
             them
             ,
             chuse
             to
             throw
             themselvs
             into
             intricate
             and
             obscure
             Labyrinths
             ,
             where
             they
             have
             no
             Assistance
             in
             their
             Conduct
             but
             from
             the
             faint
             and
             uncertain
             Glances
             of
             dark
             or
             dazeling
             Misterys
             ;
             or
             ,
             to
             use
             a
             Scripture
             Metaphor
             ,
             
             who
             a
             
               forsake
               the
               Fountain
               of
               Living
               Waters
               ,
               and
               hew
               out
               unto
               themselvs
               Cisterns
               ,
               broken
               Cisterns
               ,
               that
               can
               hold
               no
               Water
               .
            
          
        
         
           
             F.
             
          
           
             Thy
             Astonishment
             is
             not
             without
             Caus.
             Yet
             the
             Reason
             of
             this
             Miscarriage
             may
             be
             easily
             perceived
             .
             
               Interest
               in
               the
               Guides
               or
               Governors
               ,
               and
               Ignorance
               in
               the
               general
               Herd
               of
               Men
               ,
            
             contribute
             much
             unto
             it
             .
             But
             our
             Savior
             himself
             has
             shown
             us
             the
             great
             Reason
             therof
             ,
             in
             telling
             us
             that
             b
             
               Men
               lov
               Darkness
               rather
               than
               Light
               ,
               because
               their
               Deeds
               ar
               Evil.
            
             They
             ar
             conscious
             to
             themselvs
             of
             the
             Evil
             of
             their
             Doings
             ,
             and
             ar
             loath
             to
             be
             at
             the
             Pains
             of
             reforming
             :
             And
             therfore
             they
             indeavor
             to
             frame
             unto
             themselvs
             such
             a
             System
             of
             Religion
             as
             they
             fancy
             may
             save
             
             them
             in
             their
             Sins
             ,
             rather
             than
             from
             their
             Sins
             .
             
               This
               is
               the
               great
               Obstacle
               to
               the
               Advancement
               of
               Truth
               ,
               that
               they
            
             a
             
               receiv
               not
               the
               Lov
               of
               it
               ,
               but
               have
               Pleasure
               in
               Unrighteousness
               .
            
             But
             without
             troubling
             our
             selvs
             further
             in
             searching
             out
             the
             Occasion
             of
             these
             Men's
             Miscarriage
             ,
             I
             again
             exhort
             thee
             ,
             unto
             whom
             this
             tru
             Light
             now
             shineth
             ,
             that
             thou
             make
             it
             thy
             special
             Care
             to
             b
             
               cast
               off
               the
               unfruitful
               Works
               of
               Darkness
               ,
               and
               to
               let
            
             c
             
               thy
               Light
               so
               shine
               before
               Men
               that
               they
               may
               see
               thy
               good
               Works
               ,
               and
               glorisy
               the
               Father
               who
               is
               in
               Heaven
               .
            
             That
             wil
             be
             a
             far
             more
             effectual
             way
             of
             convincing
             them
             ,
             than
             al
             that
             I
             have
             said
             has
             been
             to
             convince
             thee
             .
          
        
         
           
             S.
             
          
           
             I
             thankfully
             receiv
             your
             Admonition
             ,
             and
             resolv
             now
             to
             cease
             al
             useless
             Inquisitiveness
             ,
             
             and
             by
             the
             Grace
             of
             God
             ,
             to
             apply
             my self
             so
             diligently
             to
             the
             Regulation
             of
             my
             Life
             by
             these
             Rules
             ,
             that
             I
             may
             in
             the
             end
             be
             made
             Partaker
             of
             that
             Happiness
             which
             attends
             the
             Observance
             of
             them
             ;
             and
             that
             you
             may
             ,
             in
             the
             mean
             time
             ,
             receiv
             the
             Comfort
             to
             see
             that
             your
             Labor
             has
             not
             been
             bestowed
             upon
             me
             in
             vain
             .
          
        
         
           
             F.
             
          
           
             The
             good
             God
             ,
             I
             beseech
             him
             ,
             strengthen
             thy
             honest
             Resolutions
             ,
             and
             crown
             them
             with
             a
             suitable
             Success
             .
             To
             facilitate
             thy
             Work
             ,
             I
             wil
             sum
             up
             al
             in
             a
             few
             Words
             ,
             and
             then
             leav
             thee
             to
             his
             Blessing
             .
             Thou
             hast
             learnt
             that
             
               the
               Substance
               of
               tru
               Religion
               consists
               neither
               in
               Ceremonys
               nor
               Notions
               ,
               but
               in
               Sincerity
               and
               Practice
               .
               It
               lys
               not
               in
               outward
            
             a
             
               Profession
               and
               Shew
               ;
               not
               in
            
             b
             
               Meats
               and
               Drinks
               ,
               and
            
             
             
               other
               carnal
               Ordinances
               ;
               not
               in
            
             c
             
               Sacrifices
               ,
               tho
               even
               of
               God's
               own
               Appointment
               ;
               not
               in
            
             d
             
               Faith
               ;
               nay
               not
               in
            
             e
             
               Gifts
               ,
               how
               excellent
               soever
               ;
               nor
               even
               in
               the
               knowledge
               of
               deepest
               Misterys
               .
            
             These
             things
             indeed
             ar
             Means
             and
             Instruments
             .
             But
             
               the
               End
               of
               al
               is
            
             f
             
               Righteousness
               ,
               and
            
             the
             Effect
             therof
             is
             
               Peace
               and
               Joy
               in
               the
               Holy
               Ghost
               .
            
             What
             God
             requires
             at
             our
             Hands
             ,
             towards
             himself
             ,
             is
             
               That
               we
               adore
               him
               in
               g
               Spirit
               and
               in
               Truth
               .
            
             What
             he
             requires
             of
             us
             towards
             our
             Neighbors
             ,
             
               is
               h
               Brotherly-Kindness
               and
               Charity
            
             .
             St.
             James
             explains
             this
             last
             
               Branch
               ,
               in
               telling
               us
               ,
               that
            
             i
             
               pure
               Religion
               and
               undefiled
               before
               God
               the
               Father
               ,
               consists
               in
               visiting
               the
               Fatherless
               and
               Widdows
               in
               their
               Affliction
               ,
               and
               in
               keeping
               our
               selvs
               unspotted
               from
               the
            
             
             World
             :
             
               And
               the
               Prophet
            
             Micah
             
               comprehends
               both
               Branches
               ,
               in
               requiring
               us
               ,
            
             To
             do
             a
             justly
             ,
             to
             lov
             Merty
             ,
             and
             to
             walk
             humbly
             with
             our
             God.
             
               These
               then
               ar
               the
               Eternal
               and
               indispensable
               Laws
               of
               God
               to
               Mankinde
               .
               The
            
             Gospel
             of
             Jesus-Christ
             
               is
               so
               far
               from
               dispensing
               therwithal
               ,
               that
               its
               great
               Design
               is
               to
               inforce
               them
               more
               strongly
               ,
               and
               to
               binde
               us
               therunto
               more
               firmly
               than
               either
               the
            
             Law
             of
             Nature
             ,
             
               or
               the
            
             Law
             of
             Moses
             
               had
               don
               before
               .
               It
               teaches
               us
               that
            
             to
             fear
             b
             God
             ,
             and
             to
             work
             Righteousness
             ,
             ar
             the
             means
             to
             procure
             Acceptance
             with
             him
             ,
             and
             to
             secure
             our
             c
             Happiness
             both
             here
             and
             hereafter
             :
             Wherfore
             amuse
             not
             thy self
             about
             useless
             d
             Questions
             ,
             and
             verbal
             Controversys
             ,
             avoid
             e
             profane
             and
             v●in
             Bablings
             ,
             and
             Opposition
             
             of
             Science
             ,
             falsly
             so
             called
             :
             For
             therof
             com
             a
             Envy
             ,
             Strife
             ,
             Railings
             ,
             evil
             Surmisings
             ,
             perverse
             Disputations
             ,
             Uncharitableness
             ,
             
               and
               al
               manner
               of
               Evil.
               But
            
             study
             thou
             the
             b
             things
             which
             becom
             sound
             Doctrin
             ,
             
               to
               know
               thy
               Duty
               in
               al
               Occasions
               ,
               and
               to
               do
               it
               .
            
             Be
             careful
             to
             c
             maintain
             good
             Works
             :
             Be
             d
             rich
             therin
             :
             Make
             thy self
             a
             e
             Store
             therof
             against
             the
             Time
             to
             come
             ,
             for
             they
             wil
             inable
             thee
             to
             lay
             hold
             on
             Eternal
             Life
             :
             Exercise
             f
             thy self
             continually
             unto
             Godliness
             ,
             for
             that
             hath
             the
             Promiss
             both
             of
             the
             Life
             that
             now
             is
             ,
             and
             of
             that
             which
             is
             to
             com
             .
             
               Now
               that
               thou
               mayst
               always
               remember
               these
               Instructions
               ,
               that
               they
               may
            
             not
             g
             depart
             from
             thine
             Eys
             ,
             but
             be
             deeply
             ingraven
             even
             h
             upon
             the
             Table
             of
             thy
             Heart
             (
             becaus
             indeed
             
             they
             wil
             be
             i
             Health
             to
             thy
             Navel
             ,
             and
             marrow
             to
             thy
             Bones
             )
             
               I
               wil
               seal
               them
               up
               with
               the
               Words
               of
               aged
            
             David
             ;
             
               and
               as
               he
               to
               his
               Son
            
             Solomon
             ,
             
               so
               I
               advise
               thee
               ,
               my
               Son
               ,
            
             k
             Know
             thou
             the
             God
             of
             thy
             Father
             ,
             and
             serve
             him
             with
             a
             perfect
             Heart
             ,
             and
             with
             a
             willing
             Minde
             :
             For
             the
             Lord
             searcheth
             al
             Hearts
             ,
             and
             understandeth
             all
             the
             Imaginations
             of
             the
             Thoughts
             :
             If
             thou
             seek
             him
             he
             wil
             be
             found
             of
             thee
             ,
             but
             if
             thou
             forsake
             him
             he
             will
             cast
             thee
             off
             for
             ever
             .
          
        
         
           THE
           END
           .
        
      
    
     
       
         
         
         
           Advice
           to
           a
           Son.
           
        
         
           
             My
             Dear
             and
             onely
             Son
             ,
          
           
             Now
             that
             thy
             infant
             Years
             ar
             don
             ,
          
           
             Al
             childish
             Toys
             at
             once
             giv
             o're
             .
          
           
             To
             manly
             Thoughts
             thy
             Minde
             prepare
             .
          
           
             Receiv
             these
             Marks
             of
             my
             paternal
             Care
             ;
          
           
           
             And
             lend
             both
             Ear
             and
             Heart
             unto
             my
             Lore
             .
          
           
             A
             Father's
             Lore
             no
             less
             requires
             .
          
           
             'T
             is
             Lov
             ,
             pure
             Lov
             ,
             that
             it
             inspires
             ,
          
           
             Lov
             without
             Mixture
             of
             base
             Ends
             ,
          
           
             Lov
             that
             from
             Heav'n
             proceeds
             ,
             and
             thither
             tends
             .
          
        
         
           
             Be
             Wife
             .
          
           
             Al
             that
             ever
             Mortals
             prize
             ;
          
           
             Honor
             Pleasure
             ,
          
           
             Power
             ,
             Treasure
             ;
          
           
             Ar
             oft
             obtain'd
             ,
          
           
             Oftner
             disdain'd
             ;
          
           
           
             But
             stil
             ,
             with
             or
             without
             them
             ,
             Happiness
             is
             gain'd
          
           
             By
             what
             that
             Syllableimplys
             .
          
           
             Wisdom
             !
             Ocomprehensive
             Theme
             !
          
           
             Who
             can
             fathom
             ,
             who
             can
             teach
             ,
          
           
             How
             far
             Wisdom's
             Pow'r
             doth
             reach
             ?
          
           
             He
             that
             attempts
             to
             draw
             that
             Scheme
          
           
             Must
             soar
             ful
             high
             ,
             ful
             deep
             must
             pierce
             ,
          
           
             Must
             lustrate
             al
             the
             Universe
             .
          
           
             Wisdom
             through
             each
             part
             dos
             dispense
          
           
             A
             constant
             vig'rous
             Influence
             .
          
           
             To
             meanest
             Works
             she
             gently
             bends
             ,
          
           
             To
             highest
             nobly
             she
             ascends
             ,
          
           
             And
             unto
             al
             her self
             extends
             .
          
           
           
             Her
             Voice
             Divine
             ,
             of
             Laws
             the
             best
             ,
          
           
             Secretly
             penetrateseach
             Breast
             :
          
           
             Is
             felt
             more
             eas'ly
             than
             exprest
             ;
          
           
             And
             known
             to
             him
             that
             silently
             attends
             .
          
        
         
           
             Hail
             glorious
             Fountain
             of
             Eternal
             Light
             !
          
           
             Thy
             great
             Idea
             grows
             too
             bright
             .
          
           
             Either
             increase
             and
             strengthen
             my
             weak
             Sight
             ,
          
           
             Or
             check
             my
             too
             advent'rous
             Flight
             .
          
           
             Teach
             Me
             ,
             that
             I
             may
             teach
             thy
             Ways
             ,
          
           
             In
             humble
             ,
             modest
             Lays
             ,
          
           
             Conceiv'd
             with
             eas
             ,
             and
             eas'ly
             understood
             ;
          
           
           
             Do
             thou
             reduce
          
           
             My
             wand'ring
             Thoughts
             to
             use
             ;
          
           
             And
             teach
             that
             to
             be
             Wife
             is
             to
             be
             Good.
             
          
        
         
           
             Blest
             Conjunction
             ,
             happy
             Band
             ,
          
           
             Wisdom
             and
             Vertu
             hand
             in
             hand
             !
          
           
             Blest
             Soul
             that
             yields
             to
             their
             supreme
             Command
             !
          
           
             By
             mutual
             Helps
             they
             guide
             us
             as
             we
             go
             :
          
           
             The
             first
             Step
             is
             to
             know
             ,
             the
             next
             
               to
               do
            
             .
          
           
             And
             the
             search
             of
             Knowledg
             too
             ,
             from
             thence
          
           
             We
             learn
             this
             useful
             Inference
             ;
          
           
             That
             tho
             She
             various
             Objects
             may
             present
             ,
          
           
           
             Som
             for
             Delight
             ,
             and
             som
             for
             Ornament
             ;
          
           
             To
             each
             of
             which
             ,
             our
             studious
             Mindes
             to
             cheer
             ,
          
           
             Som
             Moments
             may
             be
             fitly
             giv'n
             ;
          
           
             Yet
             none
             deservs
             our
             Soul's
             main
             bent
             ,
          
           
             Nor
             wholly
             clears
             from
             Guilt
             of
             Time
             mis-spent
             ,
          
           
             But
             what
             directs
             our
             Practice
             here
             ,
          
           
             And
             leads
             to
             Heav'n
             .
          
        
         
           
             T
             is
             in
             
               Religion's
               School
            
             we
             learn
             that
             Skil
             :
          
           
             Not
             human
             Schools
             ,
             which
             al
             with
             Noys
             do
             fil
             .
          
           
             Deep
             Truth
             ,
             like
             Rivers
             deep
             ,
             runs
             smooth
             and
             stil.
          
           
             Religion
             ,
             Sov'rain
             Mistress
             of
             Man's
             Life
             ,
          
           
             Is
             in
             those
             Schools
             so
             rudely
             tost
             ,
          
           
           
             The
             
               Bond
               of
               Peace
            
             becoms
             the
             
               Bal
               of
               Strife
            
             ,
          
           
             And
             oft
             is
             in
             the
             Hurry
             lost
             .
          
           
             The
             Learn'd
             ,
             forsooth
             ,
             in
             Notions
             so
             delight
             ,
          
           
             That
             for
             meer
             Notions
             they
             contend
             and
             fight
             ;
          
           
             Notions
             confest
             so
             high
             that
             they
             escape
             our
             Sight
             .
          
           
             Whilst
             Vulgar
             Souls
             ,
             alas
             ,
             to
             Earth
             deprest
          
           
             In
             
               Shews
               of
               Pageantry
            
             take
             up
             their
             rest
             ,
          
           
             And
             onely
             for
             
               Corporeal
               Rites
            
             contest
             .
          
           
             Thus
             most
             pursu
             an
             empty
             Name
             ,
          
           
             A
             Fantom
             which
             themselvs
             do
             frame
             ;
          
           
             (
             
               Solia
               Religion
            
             few
             discover
             :
             )
          
           
             And
             therfore
             ,
             erring
             in
             their
             Aim
             ,
          
           
             Must
             needs
             shoot
             short
             or
             over
             .
          
        
         
           
           
             Religion
             ne'ertheless
             subsists
             .
          
           
             Nay
             She
             in
             obvious
             Truth
             consists
             .
          
           
             '
             Tiswethat
             her
             involv
             ,
             then
             seek
             ,
             in
             Mists
             .
          
           
             Hence
             al
             Chimeras
             vain
             ,
          
           
             The
             vap'rous
             Products
             of
             a
             heated
             Brain
             .
          
           
             Her
             Seat
             in
             in
             the
             Heart
             .
          
           
             Hence
             al
             adult'rate
             Dress
             of
             Art.
          
           
             Her
             native
             Beauty
             shines
             through
             ev'ry
             part
             ;
          
           
             And
             al
             her
             Paths
             ar
             streight
             ,
             her
             Precepts
             plain
             .
          
           
             Her
             School
             stands
             open
             .
             Hark!
             She
             bids
             us
             look
             ,
          
           
             Whilst
             She
             unfolds
             her
             Double
             Book
             ,
          
           
           
             God's
             Word
             ,
             and
             Nature's
             Law.
          
           
             "
             These
             Two
             (
             says
             She
             )
             al
             Truth
             contain
             ,
          
           
             "
             And
             Each
             the
             Other
             best
             explain
             .
          
           
             "
             Who
             reads
             but
             One
             may
             false
             Conclusions
             draw
             ,
          
           
             "
             But
             who
             compares
             them
             Both
             ne'er
             misses
             in
             the
             main
             .
          
        
         
           
             "
             You
             that
             willearn
             (
             again
             Shecrys
             )
          
           
             "
             Reflect
             on
             your
             short
             possibilitys
             ;
          
           
             "
             And
             frame
             not
             Projects
             vain
             above
             the
             Skys
             .
          
           
             "
             Your
             several
             Relationsview
             ;
          
           
             "
             And
             render
             ,
             as
             you
             can
             ,
             to
             each
             its
             due
             .
          
           
           
             "
             Do
             not
             so
             much
             aspire
          
           
             "
             At
             Speculations
             high'r
             ,
          
           
             "
             As
             unto
             what
             you
             know
             stil
             to
             be
             tru
             .
          
           
             "
             For
             I
             no
             Task
             abov
             your
             Force
             require
             ;
          
           
             "
             And
             Knowledg
             best
             by
             Practice
             wil
             accru
             ,
          
           
             "
             To
             God
             pay
             pure
             and
             humble
             Adoration
             .
          
           
             "
             To
             Man
             bear
             Universal
             Lov.
          
           
             "
             Let
             Reason
             in
             each
             Breast
             rule
             ev'ry
             Passion
             ,
          
           
             "
             Al
             Dutys
             on
             these
             Hinges
             move
             .
          
           
             "
             Meditate
             on
             their
             Use
             ,
             and
             it
             improve
             .
          
           
             "
             The
             Opposite
             to
             these
             is
             Sin
             ;
          
           
             "
             Ore
             which
             a
             
               Vict'ry
               sure
            
             to
             win
             ,
          
           
             "
             Consult
             ,
             believ
             ,
             obey
             your
             
               God
               within
            
             ,
          
        
         
           
           
             She
             said
             .
             And
             I
             ,
             
               my
               Son
            
             ,
             wil
             ad
             no
             more
             .
          
           
             These
             Truths
             ar
             pregnant
             .
             Fil
             thy
             Store
             ;
          
           
             Then
             Til
             ,
             then
             sow
             thy
             Ground
             .
             Blow
             thine
             own
             Spark
             ;
          
           
             And
             sit
             not
             sleeping
             in
             the
             Dark
             .
          
           
             Be
             bold
             ;
             but
             cautious
             .
             On
             ,
             with
             docil
             Minde
             ,
          
           
             And
             with
             Integrity
             of
             Breast
             .
          
           
             In
             following
             her
             Instructions
             thou
             shalst
             finde
             ,
          
           
             Or
             safely
             mayst
             ignore
             ,
             the
             rest
             .
          
        
         
           THE
           END
           .
        
      
       
         
         
           ERRATA
           .
        
         
           PAge
           5.
           line
           1.
           for
           this
           ,
           read
           his
           ,
           p.
           1●
           .
           1.
           8.
           f.
           shra
           ,
           r.
           rash
           .
           p.
           32.
           1.
           7.
           f.
           
             Orra
             ther
          
           ,
           r.
           
             Or
             rather
          
           .
           p.
           83.
           1.
           20.
           f.
           
             Records
             these
          
           ,
           r.
           
             Records
             of
             those
          
           .
           p.
           7●
           ,
           f.
           k
           Pet.
           1.
           15.
           r.
           k
           1
           Pet.
           1.
           15.
           
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A55472-e210
           
             a
             Matt.
             10.
             
             ●●
             .
             Luke
             12.
             
             ●1
             .
          
        
         
           Notes for div A55472-e660
           
             a
             Deut.
             ●●
             .
             ●●
             
          
           
             b
             Joh.
             4.24
             .
          
           
             c
             Matt.
             5.
             8.
             1
             
             Cor.
             5.
             8.
             
          
           
             d
             Phil.
             2.
             15.
             1
             
             Thes.
             2.10
             .
             1
             Tim.
             5.
             7.
             1
             
             Pet.
             2.
             12.
             
          
           
             e
             Act.
             24.16
             .
             2
             Cor.
             1.12
             .
             1
             Pet.
             3.21
             .
             1
             John
             3.19
             .
             20.
             
          
           
             f
             Rom.
             13.
             8
             ,
             10.
             1
             
             John
             2.
             9.
             
             &c.
             
          
           
             g
             Matt.
             22.
             37.
             
             &c.
             
          
           
             g
             Matt.
             10.
             37.
             
             Luke
             14.25
             .
          
           
             h
             Matt.
             5.
             43.
             
          
           
             i
             Tit.
             2.
             12.
             
          
           
             b
             Matt.
             11.
             25.
             1
             
             Cor.
             I.
             26
             ,
             27.
             
          
           
             c
             Matt.
             7.
             29.
             
             Luke
             4.
             32.
             1
             
             Cor.
             2.
             4.
             
          
           
             c
             Matt.
             3.15
             .
             John
             17.
             4.
             
          
           
             d
             Matt.
             20.
             39.
             
             Luke
             22.42
             .
             Heb.
             2.
             10.
             
             I
             Pet.
             2.23
             .
          
           
             e
             Phil.
             2.7
             ,
             8.
             
          
           
             f
             I
             Pet.
             2.
             22.
             
          
           
             g
             Matt.
             11.
             29.
             2
             
             Cor.
             10.
             
             I.
             
          
           
             h
             John
             15.
             12
             ,
             13.
             
          
           
             i
             Act.
             10.30
             .
          
           
             k
             Pet.
             1.15
             .
          
           
             l
             John
             13.
             15.
             
             I
             John
             2.6
             .
          
           
             b
             Heb.
             2.17
             .
          
           
             c
             Heb.
             4.15
             .
          
           
             d
             Matt.
             12.38
             .
             John.
             4.48
             .
             1
             Cor.
             1.22
             .
          
           
             e
             John
             2.
             23.
             
             John
             6.
             14.
             
          
           
             f
             Matt.
             11.
             2.
             
             &c.
             Luke
             7.
             19.
             
             &c.
             
          
           
             f
             John
             3.2
             .
          
           
             g
             Act.
             2.22
             .
          
           
             h
             Matt.
             7.19
             .
             Mark.
             1.22
             .
          
           
             i
             Luk.
             4.32
             .
          
           
             k
             Matt.
             21.
             23.
             
             &c.
             Mar.
             11.28
             .
             &c.
             Luk.
             20.
             2.
             
             &c.
             
          
           
             b
             John
             18.
             36.
             
          
           
             b
             Matt.
             6.20
             .
             Luke
             12.33
             .
          
           
             c
             Matt.
             25.
             31.
             
             &c.
             
          
           
             d
             John
             5.29
             .
          
           
             e
             Matt.
             18.
             22
             ,
             23.
             
             Mar.
             9.31
             .
             Luke
             18.32
             ,
             33.
             
             Matt.
             20
             ,
             18
             ,
             19.
             
          
           
             f
             Matt.
             28.6
             .
             Act.
             1.
             3.
             
          
           
             b
             2
             Tim.
             1.
             10.
             
          
           
             c
             1
             Cor.
             15.
             12.
             1
             
             Thes.
             4.14
             .
             1
             Pet.
             1.3
             .
          
           
             d
             Tit.
             2.12
             ,
             13.
             
          
           
             e
             2Pet
             .
             3.11
             .
          
           
             f
             2
             Pet.
             3.14
             .
          
           
             g
             2
             Cor.
             7.1
             .
          
           
             h
             1
             Joh.
             3.3
             .
          
           
             i
             Rom.
             2.7
             .
          
           
             b
             2
             Cor.
             1.
             12.
             1
             
             Thes.
             2.
             10.
             
          
           
             c
             Act.
             2.
             33
             ,
             34.
             2
             
             Thes.
             3.
             8.
             
          
           
             d
             Act.
             8.
             1.
             1
             
             Cor.
             4.11
             ,
             12.
             2
             
             Tim.
             3.11
             .
          
           
             e
             Act.
             7.
             58.
             
             &c.
             
          
           
             f
             Mark.
             16.
             20.
             
             Act.
             19.
             11.
             12.
             
             Heb.
             2.
             4.
             
          
           
             b
             Act.
             8.4
             ,
             5.
             
             Act.
             11.
             19.
             
             Act.
             16.
             8.
             
             &
             c.
             Act.
             27.1
             .
             Act.
             28.
             12.
             
             &c.
             
          
           
             c
             Act.
             2.
             41.
             
             Act.
             4.
             4.
             
          
           
             d
             2
             Cor.
             10.
             4.
             
          
           
             e
             Act.
             4.31
             .
             Act.
             10.
             44.
             
             Rom.
             15.19
             .
          
           
             f
             See
             the
             Authors
             quoted
             below
             Folio
             .
             87.
             
          
           
             a
             1
             John
             21.
             3
             ,
             &c.
             
          
           
             b
             John
             14.
             21.
             
             John
             15.
             10
             ,
             14.
             1
             
             John
             2.
             5.
             2
             
             John
             6.
             
          
           
             c
             Jam.
             2.14
             .
             1
             John
             5.
             5.
             
          
           
             d
             Rom.
             8.
             1.
             
             Gal.
             5.
             24.
             1
             
             John
             2.
             6.
             
          
           
             e
             Rom.
             8.14
             .
             1
             John
             5.
             4
             ,
             18.
             1
             
             Joh.
             2.29
             .
             1
             John
             3.
             9.
             
          
           
             f
             Matt.
             1.21
             .
             Act.
             3.
             26.
             
             Eph.
             5.
             25
             ,
             &c.
             1
             John
             3.
             5.
             
          
           
             g
             Heb.
             5.9
             .
          
           
             h
             Heb.
             10.
             10.
             1
             
             Cor.
             5.7
             ,
             8.
             
          
           
             i
             Heb.
             9.14
             .
             1
             Pet.
             2.
             24.
             
          
           
             k
             Tit.
             2.14
             .
             I
             Pet.
             1.
             18.
             
          
           
             k
             I
             Joh.
             3.8
             .
          
           
             l
             Rev.
             21.27
             .
          
           
             m
             Heb.
             12.
             14.
             
          
           
             n
             Matt.
             7.21
             ,
             &c.
             
          
           
             a
             Rom.
             2.
             13.
             
             Jam.
             1.
             22.
             
          
           
             b
             1
             John
             3.
             7
             ,
             8.
             
          
           
             c
             Cal.
             6.
             7.
             
          
           
             d
             ps
             .
             62.
             12.
             
             Jer.
             32.
             19.
             
             Eccl.
             12.
             13
             ,
             14.
             
             Ezek.
             18.26
             ,
             &c.
             Ezek.
             33.10
             ,
             &c.
             Matt.
             16.27
             .
             Matt.
             25.14
             ,
             &c.
             Rom.
             2.
             5
             ,
             &c.
             2
             Cor.
             5.10
             .
             Rev.
             20.
             12
             ,
             &c.
             
          
           
             a
             Heb.
             11.6
             .
          
           
             b
             Rom.
             1.16
             ,
             18.
             
          
           
             a
             Rom.
             5.8
             .
             2
             Cot.
             5.14
             .
             Gal.
             5.
             6.
             
             Ephes.
             2.
             3
             ,
             &c.
             Eph.
             5.2
             ,
             25
             1
             John
             4.
             9
             19
             
          
           
             a
             I
             Sam.
             15
             ,
             22
             ,
             Ps.
             51.16.17
             ,
          
           
             a
             Matt.
             25.
             24.
             
             &c.
             
          
           
             b
             1.
             
             Cor.
             1●
             .
             9
             ,
             &c.
             
          
           
             c
             Matt.
             20.
             &c.
             Luke
             10.
             12
             ,
             &c.
             Joh.
             15.
             22
             24.
             
          
           
             d
             Luke
             12.
             47
             ,
             8.
             
          
           
             b
             Rom.
             12.
             3
             ,
             &c.
             Eph.
             4.
             7.
             
             &c.
             
          
           
             b
             1
             King.
             8.
             46.
             
             Eccl.
             7.
             20.
             1
             
             John
             1.
             8.
             10.
             
             Jam.
             3.
             2.
             
          
           
             c
             1
             Cor.
             5.8
             .
             Tit.
             2.
             7.
             
          
           
             c
             Deut.
             10.
             12.
             
             Matt.
             22.
             
             ●7
             .
          
           
             d
             Matt.
             6.
             
             2●
             .
             Luke
             .
             16.
             13.
             
          
           
             e
             Cor.
             8.
             12.
             
          
           
             f
             1
             Chron.
             29.9
             .
          
           
             f
             Phil.
             3.
             12
             15.
             
          
           
             a
             I
             Iohn
             5.3
             .
          
           
             b
             Matt.
             11
             .
             30.
             
          
           
             a
             Rom
             ,
             6.12
             .
          
           
             b
             Prov.
             28.
             13.
             
             Is.
             1.16
             ,
             &c.
             Is.
             55.
             7.
             
             Ez.
             3.18
             ,
             &c.
             Ez.
             18.
             
             Ez.
             33
             ,
             Rom.
             2.
             7.
             
          
           
             a
             2Kin
             .
             20.3
             .
             Neh.
             13.
             14.
             22.
             
             Job
             27.5
             ,
             6.
             
             Job
             31.
             6.
             
             Psal.
             7.
             8.
             
             Psal.
             26.
             
             Is.
             38.
             3.
             2
             
             Cor.
             1.
             12.
             
             Luke
             1.
             6.
             
          
           
             a
             Jer.
             ●
             .
             13
             
          
           
             b
             Job
             .
             3.19
             .
          
           
             a
             2
             Thes.
             2.
             30
             ,
             &c.
             
          
           
             b
             Rom.
             13.
             12.
             
             Eph.
             5.
             11.
             
          
           
             c
             Matt.
             5.
             16.
             
          
           
             a
             Rom.
             2.
             25.
             29.
             
             Gal.
             6.
             15.
             
          
           
             b
             Heb.
             9.
             10.
             
          
           
             c
             Is.
             I.
             II
             ,
             &c.
             
          
           
             d
             Jam.
             2.
             14.
             
          
           
             e
             I
             Cor.
             13.
             2
             ,
             &c.
             
          
           
             f
             Rom.
             14.
             17.
             
          
           
             g
             John
             4.23
             ,
             24.
             
          
           
             h
             I
             Cor.
             13.
             
             I
             ,
             &c.
             
             2
             Pet.
             I.
             7.
             
          
           
             i
             Jam.
             I.
             27.
             
          
           
             a
             Mic.
             6.
             8.
             
          
           
             b
             Act.
             10
             /
             35.
             
             Rom.
             14
             18.
             
          
           
             c
             I
             Pot.
             3.
             11
             &c.
             
             Mitt
             .
             10.
             
             ●2
             2
             Tim
             ●●
             .
             ●
             .
          
           
             d
             1
             Tim
             ●●
             .
             5
             .
          
           
             e
             1
             Tim.
             ●
             
          
           
             a
             1
             Tim.
             6
             4.
             5.
             
          
           
             b
             Tit.
             2.
             1
             ,
             &c.
             
          
           
             c
             Tit.
             3.
             8.
             
          
           
             d
             1
             Tim.
             6.
             18.
             
          
           
             e
             1
             Tim.
             6.
             19.
             
          
           
             f
             1
             Tim.
             4.
             7
             ,
             8.
             
          
           
             g
             Prov.
             4.
             21.
             
          
           
             h
             Prov.
             3.
             3.
             
          
           
             i
             Prov.
             3.
             8.
             
          
           
             k
             1
             Chron.
             28.
             9