The Christian life. Part II wherein the fundamental principles of Christian duty are assigned, explained, and proved : volume I / by John Scott ...
         Christian life. Part 2
         Scott, John, 1639-1695.
      
       
         
           1685
        
      
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             The Christian life. Part II wherein the fundamental principles of Christian duty are assigned, explained, and proved : volume I / by John Scott ...
             Christian life. Part 2
             Scott, John, 1639-1695.
          
           [22], 514 p.
           
             Printed for Robert Horn ... and Walter Kettilby ...,
             London :
             1685.
          
           
             Reproduction of original in Union Theological Seminary Library, New York.
             Table of contents: p. [19]-[21]
          
        
      
    
     
       
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           Christian life -- Early works to 1800.
           Theology, Doctrinal.
        
      
    
     
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           THE
           Christian
           Life
           .
        
         
           PART
           II.
           
        
         
           Wherein
           the
           FUNDAMENTAL
           PRINCIPLES
           OF
           Christian
           Duty
           Are
           assigned
           ,
           explained
           ,
           and
           proved
           .
        
         
           VOLUME
           I.
           
        
         
           BY
           JOHN
           SCOTT
           Rector
           of
           St.
           Peters
           Poor
           ,
           London
           .
        
         
           LONDON
           ,
           Printed
           for
           
             Robert
             Horn
          
           at
           the
           South
           Entrance
           of
           the
           Royal
           Exchange
           ,
           and
           
             Walter
             Kettilby
          
           at
           the
           Bishops-head
           in
           in
           St.
           
           Paul's
           Church-Yard
           .
           1685.
           
        
      
       
         
         
         
           TO
           THE
           RIGHT
           HONOURABLE
           AND
           Right
           Reverend
           Father
           in
           God
           HENRY
           Lord
           Bishop
           of
           London
           ,
           And
           one
           of
           his
           Majesties
           most
           Honourable
           Privy
           Council
           ,
           &c.
           
        
         
           
             My
             Lord
             ,
          
        
         
           I
           Here
           present
           to
           your
           Lordship
           the
           first
           Volume
           of
           a
           second
           Part
           of
           that
           Treatise
           of
           
             Christian
             Life
          
           ,
           which
           I
           published
           some
           years
           since
           ,
           and
           which
           under
           the
           Protection
           of
           your
           Venerable
           Name
           hath
           found
           good
           acceptance
           
           with
           the
           World
           ;
           and
           to
           make
           an
           ingenuous
           confession
           to
           your
           Lordship
           ,
           my
           design
           in
           this
           second
           Dedication
           is
           not
           purely
           to
           render
           you
           the
           due
           Respects
           of
           a
           Presbyter
           to
           his
           Diocesan
           ;
           nor
           to
           tender
           those
           just
           Acknowledgments
           I
           ow
           to
           your
           Lordship
           for
           the
           happiness
           I
           have
           enjoy'd
           ,
           with
           the
           rest
           of
           your
           Clergy
           ,
           under
           the
           auspicious
           Influence
           of
           your
           serene
           and
           watchful
           Government
           ;
           no
           nor
           yet
           to
           express
           the
           grateful
           sense
           I
           have
           ,
           and
           shall
           always
           retain
           ,
           of
           the
           personal
           Obligations
           you
           have
           laid
           upon
           me
           ;
           no
           ,
           my
           Lord
           ,
           though
           these
           were
           all
           of
           them
           sufficient
           Inducements
           ,
           yet
           I
           confess
           that
           together
           
           with
           these
           I
           had
           a
           certain
           Politick
           end
           in
           my
           eye
           .
           For
           I
           thank
           God
           I
           can
           truly
           say
           my
           main
           Design
           in
           composing
           this
           Treatise
           was
           to
           benefit
           the
           World
           ;
           but
           reflecting
           upon
           the
           manifold
           defects
           it
           abounds
           with
           after
           all
           the
           pains
           I
           had
           bestowed
           upon
           it
           ,
           I
           found
           that
           ,
           to
           palliate
           its
           internal
           blemishes
           ,
           it
           was
           but
           needful
           to
           grace
           it
           with
           some
           external
           Ornament
           ,
           and
           could
           think
           of
           none
           so
           proper
           for
           my
           purpose
           as
           this
           of
           affixing
           your
           Lordships
           Name
           to
           it
           ;
           a
           Name
           that
           carries
           with
           it
           power
           enough
           to
           recommend
           any
           thing
           to
           the
           World
           that
           is
           but
           pious
           ,
           and
           honest
           ,
           and
           well-designed
           ,
           and
           all
           that
           ,
           I
           am
           sure
           ,
           
           this
           is
           ,
           how
           defective
           soever
           it
           be
           in
           other
           respects
           ;
           which
           together
           with
           the
           experience
           I
           have
           had
           of
           the
           great
           candor
           and
           benignity
           of
           your
           Lordships
           temper
           ,
           gives
           me
           encouragement
           to
           hope
           that
           you
           will
           not
           only
           accept
           but
           approve
           it
           ;
           and
           then
           I
           am
           sure
           your
           Lordships
           approbation
           will
           give
           it
           credit
           and
           authority
           enough
           with
           the
           World
           to
           enable
           it
           to
           effect
           those
           good
           and
           honest
           ends
           for
           which
           it
           was
           sincerely
           intended
           by
        
         
           
             
               Your
               Lordships
               Most
               humble
               ,
               Most
               obliged
               and
               Faithful
               Servant
            
             John
             Scott
             .
          
        
      
       
         
         
           THE
           PREFACE
           TO
           THE
           READER
           .
        
         
           WHEN
           I
           wrote
           the
           Treatise
           of
           
             Christian
             Life
          
           ,
           of
           which
           this
           and
           another
           Volume
           ,
           now
           in
           the
           Press
           ,
           is
           a
           second
           Part
           ,
           I
           had
           no
           design
           of
           engaging
           any
           further
           in
           that
           Argument
           ;
           but
           now
           I
           find
           by
           experience
           that
           Writing
           is
           like
           Building
           ,
           wherein
           the
           undertaker
           ,
           to
           supply
           some
           defect
           ,
           or
           serve
           some
           convenience
           which
           at
           first
           he
           foresaw
           not
           ,
           is
           usually
           forced
           to
           exceed
           his
           first
           Model
           and
           proposal
           ,
           and
           many
           times
           to
           double
           the
           charge
           and
           expence
           of
           it
           .
           For
           after
           that
           Treatise
           began
           to
           be
           a
           little
           known
           in
           the
           World
           ,
           I
           was
           advised
           from
           several
           hands
           that
           there
           
           was
           one
           thing
           wanting
           in
           it
           ,
           which
           is
           the
           common
           defect
           of
           most
           practical
           Treatises
           ,
           and
           that
           was
           ,
           an
           Explication
           and
           Proof
           of
           those
           main
           Principles
           of
           Religion
           in
           which
           the
           Obligation
           of
           our
           Christian
           Duty
           is
           founded
           ,
           which
           they
           thought
           might
           be
           sufficiently
           done
           within
           a
           very
           narrow
           compass
           ,
           though
           herein
           I
           find
           that
           either
           they
           were
           very
           much
           mistaken
           ,
           or
           that
           I
           have
           very
           much
           exceeded
           the
           necessary
           limits
           of
           my
           Argument
           ,
           which
           I
           am
           not
           yet
           convinced
           of
           ,
           but
           that
           I
           must
           submit
           to
           the
           judgment
           of
           the
           World.
           I
           confess
           the
           prospect
           of
           doing
           it
           in
           that
           narrow
           compass
           they
           talk'd
           of
           was
           a
           great
           inducement
           with
           me
           to
           undertake
           it
           ,
           and
           perhaps
           had
           I
           foreseen
           at
           first
           what
           a
           large
           field
           of
           discourse
           it
           would
           oblige
           me
           to
           traverse
           ,
           I
           should
           never
           have
           entered
           on
           it
           ,
           but
           when
           once
           I
           was
           in
           ,
           I
           could
           not
           handsomly
           retreat
           .
        
         
         
           AND
           indeed
           considering
           with
           what
           prodigious
           rudeness
           and
           insolence
           the
           very
           foundations
           of
           Religion
           are
           struck
           at
           in
           this
           dissolute
           Age
           ,
           he
           who
           would
           now
           treat
           of
           them
           to
           any
           purpose
           will
           find
           himself
           obliged
           not
           only
           to
           give
           a
           distinct
           and
           clear
           explication
           of
           them
           ,
           but
           also
           to
           assert
           the
           truth
           of
           them
           with
           convincing
           evidence
           ,
           and
           to
           answer
           and
           expose
           those
           Atheistical
           Cavils
           that
           are
           levelled
           against
           them
           ;
           which
           later
           would
           have
           been
           much
           less
           necessary
           in
           an
           Age
           of
           a
           more
           serious
           and
           Religious
           Genius
           .
           And
           upon
           this
           account
           I
           have
           been
           forced
           upon
           a
           much
           larger
           and
           more
           laborious
           proof
           of
           the
           several
           Principles
           of
           Religion
           than
           I
           first
           intended
           .
           Not
           that
           I
           have
           any
           great
           hope
           of
           reclaiming
           those
           who
           are
           professed
           Atheists
           to
           the
           acknowledgment
           of
           the
           truth
           ;
           for
           when
           men
           are
           seduced
           by
           lust
           ,
           as
           I
           verily
           believe
           most
           Atheists
           are
           ,
           there
           is
           little
           reason
           
           to
           expect
           they
           will
           be
           reduced
           by
           reason
           .
           But
           that
           which
           I
           chiefly
           aimed
           at
           is
           to
           confirm
           and
           establish
           those
           that
           are
           wavering
           ,
           and
           to
           Antidote
           all
           against
           this
           spreading
           contagion
           of
           Irreligion
           and
           Atheism
           ,
           which
           in
           a
           fatal
           Chain
           draws
           after
           it
           not
           only
           the
           ruine
           of
           mens
           Souls
           hereafter
           ,
           but
           also
           the
           utter
           subversion
           of
           all
           Humane
           Society
           here
           ;
           And
           it
           is
           this
           hath
           constrained
           me
           to
           enlarge
           this
           Second
           Part
           into
           two
           Volumes
           ,
           which
           at
           first
           view
           I
           promised
           my self
           to
           finish
           in
           one
           .
        
         
           IN
           this
           first
           Volume
           I
           have
           treated
           only
           of
           those
           Principles
           which
           are
           common
           to
           
             natural
             Religion
          
           and
           Christianity
           together
           ;
           as
           an
           Introduction
           to
           which
           I
           have
           in
           the
           first
           Chapter
           explained
           and
           demonstrated
           the
           natural
           distinction
           of
           Humane
           Actions
           into
           good
           and
           evil
           ,
           by
           some
           eternal
           Reasons
           for
           or
           against
           them
           ;
           and
           having
           shewn
           at
           large
           that
           God
           hath
           made
           
           this
           distinction
           sufficiently
           clear
           and
           evident
           to
           all
           men
           to
           enable
           them
           to
           conduct
           themselves
           to
           their
           own
           happiness
           ,
           and
           that
           those
           actions
           of
           men
           which
           fall
           under
           this
           natural
           distinction
           are
           the
           principal
           subject
           matter
           of
           the
           commands
           and
           prohibitions
           of
           Religion
           ,
           I
           proceed
           in
           the
           second
           Chapter
           briefly
           to
           explain
           the
           nature
           of
           Religion
           in
           General
           ,
           and
           of
           natural
           and
           Christian
           Religion
           in
           particular
           ;
           from
           the
           nature
           of
           both
           which
           I
           have
           deduced
           those
           fundamental
           Principles
           from
           whence
           the
           Obligations
           of
           Religion
           are
           derived
           ;
           the
           five
           first
           of
           which
           being
           common
           to
           
             natural
             Religion
          
           with
           Christianity
           I
           have
           handled
           in
           this
           first
           Volume
           in
           so
           many
           distinct
           Chapters
           .
        
         
           AND
           then
           as
           for
           the
           
             last
             ,
             viz.
          
           the
           acknowledgment
           of
           
             Jesus
             Christ
          
           our
           Mediator
           ,
           which
           contains
           under
           it
           all
           those
           Religious
           Principles
           that
           are
           peculiar
           to
           Christianity
           ,
           though
           I
           have
           
           endeavoured
           to
           treat
           of
           it
           with
           all
           the
           brevity
           that
           is
           consistent
           with
           a
           clear
           and
           satisfactory
           account
           of
           the
           whole
           Argument
           ,
           yet
           it
           is
           run
           out
           into
           a
           second
           Volume
           ,
           which
           is
           now
           in
           the
           Press
           ,
           and
           ,
           I
           hope
           ,
           within
           a
           few
           Weeks
           will
           be
           ready
           to
           follow
           this
           .
           And
           perhaps
           when
           the
           Reader
           considers
           the
           copiousness
           of
           the
           Argument
           it
           handles
           ,
           he
           will
           rather
           blame
           me
           for
           being
           too
           brief
           than
           too
           tedious
           ;
           for
           in
           treating
           of
           those
           Doctrines
           which
           have
           been
           handled
           
             at
             large
          
           in
           other
           English
           Treatises
           of
           the
           Christian
           Faith
           ,
           and
           especially
           in
           that
           incomparable
           one
           of
           our
           most
           learned
           Bishop
           of
           Chester
           on
           the
           Creed
           (
           a
           Book
           which
           next
           to
           the
           Bible
           I
           thankfully
           acknowledg
           my self
           more
           beholden
           to
           for
           my
           instruction
           in
           the
           Doctrines
           of
           Religion
           than
           to
           any
           one
           I
           ever
           read
           )
           I
           have
           contracted
           my self
           into
           as
           narrow
           a
           compass
           as
           the
           barely
           
           necessary
           explication
           of
           them
           would
           permit
           me
           ;
           but
           where
           that
           renowned
           Pen
           hath
           insisted
           more
           Cursorily
           (
           as
           for
           instance
           on
           the
           particular
           Offices
           of
           our
           blessed
           Mediator
           )
           I
           have
           most
           enlarged
           my self
           ,
           though
           even
           there
           I
           have
           for
           brevity
           sake
           pretermitted
           some
           things
           I
           intended
           less
           immediate
           and
           necessary
           appertaining
           to
           the
           Argument
           .
        
         
           UPON
           the
           whole
           I
           can
           truly
           say
           ,
           that
           to
           the
           best
           of
           my
           understanding
           ,
           I
           have
           herein
           delivered
           nothing
           but
           what
           is
           agreeable
           to
           the
           Doctrine
           of
           the
           
             Primitive
             Church
          
           ,
           which
           as
           the
           most
           faithful
           Comment
           on
           the
           holy
           Writings
           of
           our
           Saviour
           and
           his
           Apostles
           I
           have
           all
           along
           carefully
           consulted
           in
           doubtful
           and
           difficult
           cases
           ;
           and
           this
           is
           the
           reason
           why
           it
           hath
           stuck
           so
           long
           in
           hand
           ,
           the
           pains
           I
           have
           taken
           in
           consulting
           the
           ancient
           Monuments
           of
           Christianity
           about
           it
           being
           ,
           as
           I
           may
           truly
           say
           ,
           at
           least
           
           double
           to
           that
           of
           composing
           it
           ;
           and
           in
           following
           the
           Primitive
           Doctrine
           ,
           I
           have
           followed
           the
           Doctrine
           of
           the
           
             Church
             of
             England
          
           ,
           which
           in
           its
           
             Faith
             ,
             Government
          
           ,
           and
           Discipline
           ,
           I
           believe
           in
           my
           conscience
           ,
           is
           the
           most
           Primitive
           Church
           in
           the
           World.
           
        
         
           As
           for
           the
           Method
           I
           have
           chosen
           ,
           which
           is
           to
           deduce
           all
           the
           Doctrines
           of
           Christianity
           from
           one
           general
           Head
           ,
           viz.
           the
           Doctrine
           of
           the
           Mediator
           ,
           it
           is
           the
           most
           convenient
           I
           could
           think
           of
           for
           my
           purpose
           ,
           which
           was
           to
           represent
           at
           once
           to
           the
           Readers
           view
           all
           the
           parts
           of
           our
           holy
           Religion
           in
           their
           natural
           connexion
           with
           and
           dependence
           on
           one
           another
           ,
           that
           so
           he
           might
           be
           the
           better
           able
           to
           judge
           of
           the
           beautiful
           contexture
           and
           admirable
           contrivance
           of
           the
           whole
           ,
           and
           that
           by
           seeing
           how
           regularly
           all
           the
           parts
           of
           it
           proceed
           out
           of
           one
           common
           Principle
           ,
           and
           conspire
           in
           one
           common
           end
           ,
           he
           may
           be
           
           the
           better
           satisfied
           that
           Christianity
           is
           so
           far
           from
           being
           a
           heap
           of
           incoherencies
           ,
           as
           some
           have
           injuriously
           represented
           it
           ,
           that
           considering
           it
           merely
           as
           an
           Hypothesis
           ,
           abstracted
           from
           all
           that
           external
           evidence
           that
           accompanies
           it
           ,
           the
           very
           Art
           and
           contrivance
           of
           it
           ,
           the
           
             proportion
             ,
             symetry
          
           ,
           and
           correspondence
           of
           its
           parts
           ,
           their
           subserviency
           to
           each
           other
           ,
           and
           the
           concurrence
           and
           tendency
           of
           them
           all
           together
           to
           the
           common
           ends
           of
           Religion
           ,
           are
           such
           as
           do
           apparently
           exceed
           all
           humane
           Invention
           ,
           and
           argue
           it
           to
           be
           the
           product
           of
           a
           divine
           mind
           .
           For
           as
           he
           who
           would
           form
           a
           true
           Idea
           of
           the
           beauty
           of
           a
           Picture
           ,
           must
           not
           contemplate
           the
           parts
           of
           it
           separately
           ,
           but
           survey
           them
           all
           together
           ,
           and
           consider
           them
           in
           their
           proportions
           and
           correspondencies
           with
           each
           other
           ,
           so
           he
           who
           would
           frame
           a
           right
           Notion
           of
           Religion
           must
           not
           look
           upon
           it
           as
           it
           lies
           scattered
           and
           divided
           into
           single
           parts
           and
           propositions
           ,
           
           but
           consider
           them
           in
           contexture
           ,
           and
           as
           they
           are
           connected
           all
           together
           into
           one
           body
           or
           hypothesis
           .
           For
           it
           is
           in
           their
           apt
           Junctures
           ,
           their
           mutual
           dependencies
           and
           admirable
           coherencies
           with
           one
           another
           that
           the
           beauty
           and
           harmony
           of
           the
           whole
           consists
           .
           And
           therefore
           to
           do
           right
           to
           Christianity
           ,
           and
           enable
           the
           Reader
           to
           contemplate
           it
           with
           the
           greatest
           advantage
           ,
           I
           have
           endeavoured
           to
           represent
           to
           him
           the
           whole
           in
           a
           view
           ,
           and
           to
           give
           him
           a
           prospect
           of
           all
           the
           parts
           of
           it
           together
           ,
           in
           an
           harmonious
           union
           and
           connexion
           with
           each
           other
           .
           For
           I
           verily
           believe
           that
           the
           mean
           opinion
           which
           some
           witty
           men
           have
           entertained
           of
           Christianity
           ,
           proceeds
           in
           a
           great
           measure
           from
           their
           broken
           and
           imperfect
           apprehensions
           of
           it
           ;
           they
           understand
           it
           piecemeal
           ,
           and
           take
           it
           asunder
           into
           single
           propositions
           ,
           which
           they
           consider
           separately
           and
           apart
           by
           themselves
           ,
           without
           ever
           putting
           them
           together
           
           into
           one
           regular
           System
           ,
           and
           presenting
           them
           to
           their
           thoughts
           in
           that
           orderly
           connexion
           wherein
           the
           holy
           Oracles
           have
           delivered
           them
           to
           us
           .
           For
           I
           can
           scarce
           imagine
           how
           any
           man
           of
           sense
           should
           contemplate
           Christianity
           
             all
             together
          
           ,
           and
           throughly
           consider
           the
           harmonious
           coherence
           of
           all
           its
           parts
           ,
           and
           the
           wonderful
           contrivance
           of
           the
           whole
           ,
           without
           being
           captivated
           with
           the
           beauty
           and
           elegancy
           of
           it
           .
        
         
           AND
           now
           I
           have
           nothing
           further
           to
           add
           concerning
           this
           Treatise
           but
           only
           to
           intreat
           the
           Reader
           not
           to
           be
           too
           severe
           in
           the
           perusal
           of
           it
           .
           For
           though
           as
           for
           the
           Doctrine
           of
           it
           ,
           I
           see
           no
           reason
           at
           all
           to
           Apologize
           for
           it
           ,
           because
           I
           am
           fully
           persuaded
           of
           the
           truth
           of
           it
           ,
           yet
           being
           forced
           ,
           as
           I
           was
           ,
           to
           compose
           it
           by
           snatches
           ,
           and
           in
           the
           more
           quiet
           intervals
           of
           a
           busie
           and
           uneasie
           life
           ,
           I
           very
           much
           suspect
           the
           exactness
           both
           of
           the
           Stile
           and
           Method
           of
           it
           ;
           and
           therefore
           all
           the
           favour
           I
           
           desire
           is
           this
           ,
           that
           where
           I
           have
           improperly
           or
           obscurely
           express'd
           my self
           I
           may
           be
           construed
           in
           the
           most
           favourable
           sense
           ,
           and
           that
           wherever
           I
           may
           seem
           to
           be
           confused
           or
           immethodical
           it
           may
           be
           attributed
           to
           those
           frequent
           interruptions
           which
           the
           disorders
           of
           my
           body
           have
           given
           to
           my
           thoughts
           .
           And
           these
           are
           requests
           so
           very
           just
           and
           reasonable
           ,
           that
           I
           am
           confident
           none
           will
           be
           so
           peevish
           as
           to
           deny
           me
           ,
           but
           they
           who
           read
           Books
           only
           to
           carp
           and
           
             find
             fault
          
           ,
           and
           without
           any
           design
           to
           Edifie
           their
           own
           understandings
           .
           But
           I
           hope
           the
           Reader
           will
           consider
           that
           the
           Argument
           here
           treated
           of
           is
           of
           too
           great
           moment
           to
           him
           to
           be
           so
           wretchedly
           trifled
           with
           ,
           and
           that
           therefore
           he
           will
           not
           be
           either
           so
           disingenuous
           to
           me
           ,
           or
           uncharitable
           to
           himself
           ,
           as
           to
           peruse
           with
           such
           a
           spiteful
           design
           that
           which
           I
           sincerely
           intended
           for
           his
           good
           ,
           and
           which
           he
           ,
           I
           am
           sure
           ,
           if
           he
           pleases
           ,
           may
           be
           the
           better
           for
           
             for
             ever
          
           .
        
      
       
         
         
           THE
           CONTENTS
           .
        
         
           
             CHAPTER
             I.
             
          
           
             HUmane
             Actions
             of
             three
             sorts
             ,
             
               page
               1.
            
             
             Necessary
             and
             sinful
             Actions
             are
             either
             such
             as
             are
             good
             or
             evil
             in
             themselves
             ,
             which
             are
             those
             we
             call
             Moral
             Actions
             ,
             or
             such
             as
             are
             commanded
             and
             forbid
             by
             positive
             Law
             ,
             
               p.
               2
               ,
               3
               ,
               4
               ,
               5
               ,
               6
               ,
               7.
               
            
             The
             Nature
             of
             Moral
             Good
             explained
             ,
             
               Sect.
               1.
               p.
               8
               ,
               9
               ,
               10
               ,
               11.
               
            
             That
             there
             is
             such
             a
             thing
             as
             Moral
             Good
             in
             humane
             Actions
             ,
             proved
             in
             five
             Propositions
             ,
             
               p.
               11
               ,
               12
               ,
               13
               ,
               14
               ,
               15
               ,
               16
               ,
               17
               ,
               18
               ,
               19
               ,
               20
               ,
               21
               ,
               22
               ,
               23
               ,
               24
               ,
               25
               ,
               26
               ,
               27.
               
            
             The
             various
             ways
             by
             which
             God
             hath
             discovered
             to
             us
             what
             is
             Morally
             Good
             in
             six
             particulars
             ,
             
               Sect.
               2.
               p.
               28
            
             ,
             to
             
               p.
               53.
            
             
             Actions
             Morally
             Good
             are
             the
             principal
             parts
             of
             Religion
             ,
             
               Sect.
               3.
               p.
               53
               ,
               54
               ,
               55.
               
            
             This
             demonstrated
             by
             six
             Arguments
             from
             Scripture
             ,
             
               p.
               55
            
             ,
             to
             
               p.
               71.
            
             
             Four
             Reasons
             why
             God
             principally
             requires
             what
             is
             Morally
             Good
             ,
             
               p.
               71
            
             ,
             to
             
               p.
               91.
            
             
          
        
         
           
             CHAP.
             II.
             
          
           
             OF
             the
             nature
             of
             Religion
             in
             General
             ,
             and
             of
             natural
             Religion
             what
             it
             is
             ,
             
               p.
               92
               ,
               93
               ,
               94
               ,
               95
               ,
               96.
               
            
             And
             of
             Revealed
             Religion
             ,
             
               p.
               97
               ,
               98
               ,
               
               99
               ,
               100.
               
            
             A
             definition
             of
             natural
             and
             revealed
             Religion
             ,
             considered
             as
             they
             are
             now
             in
             conjunction
             ,
             
               p.
               101
               ,
               102.
            
             
             From
             the
             nature
             of
             Religion
             thus
             defined
             the
             Principles
             of
             all
             Religious
             Obligations
             are
             deduced
             ,
             
               p.
               202.
            
             
             Which
             are
             reduced
             to
             five
             Heads
             ,
             
               p.
               102
               ,
               103.
            
             
          
        
         
           
             CHAP.
             III.
             
          
           
             OF
             the
             necessity
             of
             believing
             the
             existence
             of
             God
             in
             order
             to
             our
             being
             truly
             Religious
             ,
             
               p.
               104
               ,
               105.
            
             
             Atheism
             resolved
             into
             the
             corruption
             of
             mens
             Wills
             and
             Imaginations
             ,
             
               Sect.
               1.
               p.
               106
               ,
               107
               ,
               108
               ,
               109.
               
            
             The
             particular
             causes
             of
             it
             reduced
             to
             nine
             Heads
             ,
             and
             of
             the
             folly
             and
             unreasonableness
             of
             them
             ,
             
               p.
               109
            
             ,
             to
             
               p.
               157.
            
             
             Of
             the
             great
             folly
             and
             madness
             of
             Atheism
             in
             its
             self
             ,
             
               p.
               157
               ,
               158.
            
             
             This
             shewn
             at
             large
             in
             six
             particulars
             ,
             
               p.
               158
            
             ,
             to
             
               p.
               196.
            
             
          
        
         
           
             CHAP.
             IV.
             
          
           
             THat
             to
             the
             founding
             the
             Obligations
             of
             Religion
             it
             is
             necessary
             we
             should
             acknowledge
             the
             divine
             Providence
             ,
             
               p.
               196
               ,
               197
               ,
               198
               ,
               199.
               
            
             What
             are
             the
             particular
             Acts
             of
             Providence
             which
             we
             are
             to
             acknowledg
             ,
             shewn
             in
             five
             Particulars
             ,
             
               p.
               200
            
             ,
             to
             244.
             
             The
             Divine
             Providence
             proved
             ,
             first
             
               à
               Priori
            
             by
             Arguments
             drawn
             from
             the
             nature
             of
             God
             which
             are
             reduced
             to
             four
             Heads
             ,
             
               p.
               245
            
             ,
             to
             256.
             secondly
             ,
             
               à
               Posteriori
            
             by
             Arguments
             drawn
             from
             sensible
             effects
             of
             God
             in
             the
             World
             ,
             of
             which
             six
             instances
             are
             given
             ,
             
               p.
               256
            
             ,
             to
             
               p.
               310.
            
             
             The
             
             most
             considerable
             Objections
             against
             a
             Divine
             Providence
             reduced
             to
             five
             Heads
             ,
             and
             particularly
             answered
             ,
             
               p.
               310
            
             ,
             to
             
               p.
               354.
            
             
          
        
         
           
             CHAP.
             V.
             
          
           
             THe
             necessity
             of
             acknowledging
             divine
             Rewards
             and
             Punishments
             to
             oblige
             us
             to
             be
             truly
             Religious
             ,
             
               p.
               355
               ,
               356
               ,
               357
               ,
               358.
               
            
             How
             far
             it
             is
             necessary
             we
             should
             believe
             them
             ,
             shewn
             in
             four
             particulars
             ,
             
               p.
               358
            
             ,
             to
             369.
             
             Of
             the
             Universal
             acknowledgment
             of
             future
             Rewards
             and
             Punishments
             ,
             
               p.
               370
               ,
               371
               ,
               372
               ,
               373.
               
            
             The
             reality
             of
             these
             future
             Rewards
             and
             Punishments
             proved
             by
             six
             Arguments
             ,
             
               p.
               373
            
             ,
             to
             399.
             
             By
             what
             means
             our
             belief
             of
             future
             Rewards
             and
             Punishments
             is
             to
             be
             acquired
             and
             confirmed
             ,
             shewn
             in
             four
             particulars
             ,
             
               p.
               399
            
             ,
             to
             410.
             
             Of
             the
             force
             and
             power
             of
             this
             belief
             to
             oblige
             us
             to
             be
             truly
             Religious
             ,
             
               p.
               410
            
             ,
             to
             417.
             
          
        
         
           
             CHAP.
             VI.
             
          
           
             THe
             necessity
             of
             Right
             Notions
             of
             God
             to
             oblige
             us
             to
             be
             truly
             Religious
             ,
             
               p.
               417
               ,
               418.
            
             
             In
             what
             respects
             they
             are
             necessary
             to
             oblige
             us
             to
             be
             truly
             Religious
             ,
             shewn
             in
             four
             particulars
             ,
             
               p.
               419
            
             ,
             to
             
               p.
               444.
            
             
             Of
             the
             way
             of
             forming
             right
             Notions
             of
             God
             in
             general
             ,
             
               p.
               445
            
             ,
             to
             449.
             
             Si●
             general
             Rules
             laid
             down
             for
             the
             framing
             right
             Notions
             of
             God
             ,
             
               p.
               449
            
             ,
             to
             484.
             
             Of
             the
             common
             causes
             of
             mens
             misapprehensions
             of
             God
             ,
             in
             si●
             particular
             instances
             ,
             
               p.
               485
            
             ,
             to
             513.
             
          
        
      
    
     
       
         
         
         
           OF
           THE
           CHRISTIAN
           LIFE
           .
           PART
           II.
           
        
         
           
             CHAP.
             I.
             Concerning
             the
             Being
             ,
             and
             Nature
             of
             Moral
             Goodness
             .
          
           
             ALL
             Humane
             Actions
             are
             either
             Necessary
             ,
             or
             Sinfull
             ,
             or
             Indifferent
             .
             The
             Necessary
             are
             such
             as
             are
             commanded
             ,
             the
             Sinful
             such
             as
             are
             forbidden
             by
             God
             ,
             the
             Indifferent
             such
             as
             are
             neither
             commanded
             nor
             forbidden
             ,
             but
             left
             entirely
             free
             to
             our
             Choice
             and
             Discretion
             .
             Again
             ,
             the
             necessary
             and
             the
             sinful
             actions
             are
             either
             such
             as
             are
             necessary
             and
             sinfull
             
               in
               themselves
            
             ,
             and
             are
             commanded
             and
             forbidden
             upon
             the
             account
             of
             some
             Good
             and
             Evil
             that
             is
             inseparable
             to
             their
             Natures
             ;
             or
             such
             as
             are
             indifferent
             in
             their
             own
             Natures
             ,
             as
             to
             any
             good
             or
             evil
             inherent
             in
             them
             ,
             but
             are
             made
             necessary
             or
             sinful
             by
             
             some
             positive
             Command
             or
             Prohibition
             superinduced
             upon
             them
             .
             Of
             the
             first
             sort
             are
             those
             which
             we
             call
             Moral
             Actions
             ;
             as
             being
             the
             subject
             matter
             of
             the
             Moral
             Law
             ,
             which
             commands
             ,
             and
             forbids
             nothing
             but
             what
             is
             essentially
             and
             immutably
             good
             and
             evil
             :
             and
             whilst
             there
             was
             no
             other
             Law
             but
             this
             ,
             every
             Action
             which
             did
             not
             oblige
             by
             some
             eternal
             Reason
             ,
             or
             which
             is
             the
             same
             ,
             by
             some
             inseparable
             good
             or
             evil
             ,
             was
             left
             free
             and
             indifferent
             .
             But
             in
             process
             of
             time
             God
             superadded
             to
             this
             Moral
             Law
             a
             great
             many
             Positive
             ones
             ,
             whereby
             he
             obliged
             men
             to
             do
             ,
             and
             forbear
             sundry
             of
             those
             indifferent
             things
             ,
             which
             were
             left
             to
             their
             liberty
             by
             the
             Law
             of
             Nature
             .
             For
             such
             we
             call
             the
             Rites
             and
             Ceremonies
             of
             the
             
               Mosaick
               Law
            
             ;
             all
             which
             were
             indifferent
             before
             they
             were
             imposed
             ,
             and
             as
             soon
             as
             ever
             the
             Imposition
             was
             taken
             off
             from
             them
             ,
             did
             immediately
             return
             to
             their
             Primitive
             Indifferency
             ;
             so
             that
             by
             the
             abolition
             of
             their
             Ceremonial
             Law
             ,
             the
             Jews
             were
             restored
             to
             all
             the
             Liberties
             of
             the
             Moral
             ;
             excepting
             only
             the
             matter
             of
             the
             two
             Sacraments
             ,
             and
             of
             maintaining
             a
             
               visible
               Communion
            
             with
             the
             Church
             ,
             which
             are
             determined
             by
             positive
             Laws
             of
             Christianity
             .
             And
             of
             this
             later
             sort
             of
             necessary
             and
             sinful
             Actions
             ,
             are
             ,
             not
             only
             all
             
             those
             indifferent
             ones
             which
             God
             himself
             has
             commanded
             and
             forbidden
             immediately
             ,
             but
             also
             all
             those
             which
             he
             commands
             and
             forbids
             by
             his
             Vice-roys
             and
             Representatives
             ,
             in
             this
             World.
             For
             whatsoever
             he
             hath
             not
             commanded
             or
             forbidden
             by
             
               his
               own
               immediate
            
             Dictate
             and
             Authority
             ,
             he
             hath
             Authorized
             his
             Vicegerents
             to
             command
             or
             forbid
             ,
             as
             they
             shall
             judge
             it
             most
             expedient
             for
             the
             Publick
             .
             So
             that
             when
             they
             command
             what
             God
             hath
             not
             forbidden
             ,
             or
             forbid
             what
             he
             hath
             not
             commanded
             ,
             
               their
               will
            
             is
             
             God's
             ,
             who
             commands
             us
             by
             their
             Mouths
             and
             stamps
             their
             Injunctions
             with
             his
             own
             Authority
             .
          
           
             And
             of
             this
             distinction
             between
             actions
             that
             are
             morally
             and
             positively
             Necessary
             ,
             the
             Scripture
             frequently
             takes
             notice
             ,
             and
             particularly
             ,
             Mich.
             vi
             .
             6.7
             ,
             8.
             
             
               Wherewithall
               shall
               I
               come
               before
               the
               Lord
               and
               bow
               my self
               before
               the
               high
               God
               ?
               shall
               I
               come
               before
               him
               with
               Burnt-Offerings
               ,
               with
               Calves
               of
               a
               year
               old
               ,
            
             &c.
             
             No
             ,
             these
             are
             not
             the
             things
             that
             will
             render
             me
             acceptable
             in
             his
             eyes
             ,
             and
             procure
             me
             a
             welcome
             Admission
             into
             his
             Presence
             ;
             and
             yet
             it
             is
             certain
             that
             these
             things
             were
             then
             required
             and
             commanded
             ,
             and
             therefore
             were
             positively
             necessary
             ;
             but
             that
             they
             were
             not
             necessary
             
               in
               themselves
            
             upon
             the
             account
             of
             any
             intrinsick
             
             Goodness
             that
             was
             in
             them
             ,
             is
             evident
             from
             what
             follows
             ,
             
               He
               hath
               shewed
               thee
               O
               man
               what
               is
               good
            
             ;
             as
             much
             as
             if
             he
             should
             have
             said
             ,
             the
             things
             above
             named
             are
             in
             their
             own
             nature
             indifferent
             ,
             having
             neither
             good
             nor
             evil
             in
             themselves
             ;
             and
             are
             made
             necessary
             meerly
             by
             positive
             Command
             ,
             upon
             which
             account
             they
             are
             insufficient
             to
             recommend
             you
             to
             God
             :
             but
             there
             are
             other
             things
             that
             carry
             an
             intrinsick
             Beauty
             and
             Goodness
             in
             their
             Nature
             by
             which
             they
             strictly
             oblige
             you
             to
             imbrace
             and
             practise
             them
             ,
             and
             do
             thereupon
             recommend
             you
             by
             their
             own
             native
             Charms
             ,
             to
             the
             Love
             and
             Favour
             of
             God
             ;
             and
             what
             these
             good
             things
             are
             he
             hath
             sufficiently
             shewn
             or
             discovered
             to
             you
             ,
             
               viz.
               To
               do
               justly
               ,
               to
               love
               mercy
               ,
               and
               to
               walk
               humbly
               with
               your
               God
               ,
            
             which
             are
             the
             main
             and
             principal
             Duties
             that
             he
             
               requires
               of
               you
            
             .
             Which
             plainly
             implies
             that
             there
             are
             some
             Actions
             which
             are
             morally
             ,
             that
             is
             ,
             in
             their
             own
             Natures
             ,
             eternally
             good
             ,
             and
             therefore
             eternally
             necessary
             ,
             and
             some
             that
             are
             necessary
             only
             because
             for
             some
             present
             Reason
             God
             Wills
             and
             Commands
             them
             .
             For
             no
             account
             can
             be
             given
             why
             he
             should
             be
             more
             pleased
             with
             Justice
             and
             Mercy
             and
             Humility
             ,
             than
             with
             Sacrifice
             ,
             unless
             we
             suppose
             the
             former
             to
             
             be
             good
             ,
             and
             therefore
             necessary
             upon
             immutable
             Reasons
             ,
             and
             upon
             that
             account
             to
             be
             immutably
             pleasing
             to
             him
             ;
             and
             the
             latter
             to
             be
             necessary
             only
             upon
             mutable
             reasons
             which
             therefore
             were
             to
             lose
             their
             Necessity
             as
             soon
             as
             those
             reasons
             did
             alter
             or
             cease
             .
             For
             had
             Sacrifices
             been
             good
             in
             their
             own
             Natures
             ,
             their
             goodness
             had
             been
             as
             unalterable
             as
             their
             Nature
             ;
             whereas
             ,
             on
             the
             contrary
             we
             find
             ,
             that
             whereas
             their
             Nature
             neither
             is
             nor
             can
             be
             altered
             ,
             yet
             their
             Goodness
             or
             Necessity
             is
             .
             For
             as
             before
             God
             adopted
             them
             into
             the
             Rubrick
             of
             Religion
             by
             his
             own
             positive
             Institution
             they
             were
             indifferent
             things
             ;
             so
             after
             this
             Institution
             was
             repealed
             by
             a
             contrary
             Command
             ,
             they
             became
             unlawful
             .
             So
             that
             it
             is
             now
             as
             necessary
             that
             we
             should
             not
             Offer
             them
             in
             the
             Worship
             of
             God
             ,
             as
             it
             was
             before
             that
             we
             should
             .
             And
             the
             same
             may
             be
             said
             of
             all
             the
             other
             Rites
             of
             the
             Mosaick
             Law
             :
             which
             being
             in
             their
             own
             Nature
             Indifferent
             ,
             could
             no
             otherewise
             be
             converted
             either
             into
             Necessary
             or
             Sinful
             ,
             but
             by
             God's
             express
             Command
             or
             Prohibition
             .
             Whereas
             Justice
             and
             Mercy
             ,
             &c.
             are
             good
             in
             themselves
             abstractly
             considered
             from
             all
             Will
             and
             Command
             ;
             and
             are
             not
             good
             meerly
             because
             they
             are
             Commanded
             ,
             but
             are
             commanded
             because
             they
             are
             good
             ;
             because
             
             they
             carry
             with
             them
             such
             unalterable
             Reasons
             as
             do
             in
             themselves
             render
             the
             practice
             of
             them
             eternally
             necessary
             .
             For
             tho
             there
             be
             very
             good
             reason
             why
             men
             should
             not
             offer
             material
             Sacrifices
             ,
             notwithstanding
             they
             were
             once
             injoyned
             ;
             yet
             it
             can
             never
             be
             reasonable
             for
             them
             to
             be
             unjust
             or
             cruel
             or
             proud
             ,
             because
             the
             contrary
             vertues
             carry
             such
             fixed
             and
             immutable
             Reasons
             with
             them
             as
             will
             bind
             and
             oblige
             us
             to
             eternity
             ;
             insomuch
             that
             tho
             we
             had
             a
             Dispensation
             to
             be
             proud
             under
             the
             Broad-Seal
             of
             Heaven
             ,
             yet
             't
             would
             still
             be
             very
             absurd
             and
             unreasonable
             to
             be
             so
             .
             And
             as
             things
             that
             are
             only
             positively
             necessary
             or
             sinful
             ,
             derive
             all
             their
             necessity
             and
             sinfulness
             from
             God's
             direct
             or
             express
             Command
             and
             Prohibition
             ;
             so
             they
             cannot
             be
             commanded
             or
             forbidden
             by
             Consequence
             .
             For
             if
             the
             Matter
             of
             them
             be
             antecedently
             Lawful
             or
             Indifferent
             ,
             it
             must
             necessarily
             remain
             so
             till
             it
             is
             directly
             commanded
             or
             forbidden
             ;
             there
             being
             no
             other
             Reason
             to
             bound
             and
             limit
             it
             ,
             but
             only
             the
             Will
             of
             the
             Law-giver
             in
             whose
             disposal
             it
             is
             :
             and
             therefore
             till
             he
             directly
             signifies
             his
             Will
             either
             for
             or
             against
             it
             ,
             it
             must
             remain
             as
             it
             is
             ,
             i.
             e.
             Free
             and
             Indifferent
             .
             But
             you
             will
             say
             ▪
             Suppose
             God
             hath
             commanded
             such
             an
             indifferent
             thing
             for
             such
             a
             Reason
             ,
             
             doth
             it
             not
             thence
             follow
             that
             he
             thereby
             commands
             every
             other
             indifferent
             thing
             that
             hath
             the
             same
             reason
             for
             it
             ?
             I
             answer
             ,
             No
             ;
             for
             if
             the
             Reason
             why
             he
             commands
             it
             be
             necessary
             and
             eternal
             ,
             it
             is
             not
             a
             thing
             indifferent
             ,
             but
             morally
             necessary
             ,
             and
             so
             is
             every
             thing
             else
             that
             hath
             the
             same
             Reason
             for
             it
             ;
             and
             consequently
             the
             reason
             of
             the
             Law
             ,
             tho
             it
             be
             applyed
             but
             to
             one
             thing
             ,
             extends
             to
             every
             thing
             of
             the
             same
             Nature
             ;
             because
             in
             all
             moral
             Cases
             the
             Reason
             of
             the
             Law
             is
             the
             Law.
             But
             if
             the
             thing
             commanded
             be
             in
             it self
             indifferent
             ,
             the
             Reason
             why
             it
             is
             commanded
             cannot
             be
             necessary
             ;
             and
             therefore
             tho
             there
             be
             the
             same
             Reason
             why
             another
             thing
             of
             the
             same
             Nature
             should
             be
             commanded
             ,
             yet
             it
             doth
             not
             necessarily
             oblige
             unless
             it
             be
             commanded
             actually
             ;
             because
             in
             such
             Cases
             it
             is
             not
             the
             Reason
             but
             the
             Authority
             of
             the
             Law
             that
             obliges
             :
             and
             therefore
             where
             there
             is
             only
             the
             Reason
             and
             not
             the
             Law
             ,
             it
             lays
             no
             obligation
             on
             the
             Conscience
             .
          
           
             From
             the
             whole
             therefore
             it
             is
             evident
             what
             is
             the
             difference
             between
             things
             that
             are
             positively
             and
             morally
             Necessary
             and
             Sinful
             ;
             which
             I
             thought
             very
             necessary
             to
             explain
             at
             large
             for
             the
             giving
             a
             fuller
             light
             to
             the
             ensuing
             Discourse
             ;
             in
             which
             I
             shall
             endeavor
             to
             shew
             ,
          
           
           
             First
             ,
             THAT
             there
             is
             such
             an
             intrinsick
             Goodness
             in
             some
             Humane
             Actions
             as
             renders
             them
             for
             ever
             necessary
             and
             obliging
             to
             us
             .
          
           
             Secondly
             ,
             THAT
             God
             hath
             sufficiently
             discovered
             to
             us
             what
             those
             Humane
             Actions
             are
             which
             carry
             with
             them
             this
             
               perpetual
               obligation
            
             .
          
           
             Thirdly
             ,
             THAT
             these
             Actions
             which
             carry
             with
             them
             this
             perpetual
             obligation
             are
             the
             main
             and
             principal
             parts
             of
             Religion
             .
          
           
             
               SECT
               .
               I.
               That
               there
               is
               such
               an
               Intrinsick
               Good
               in
               some
               Humane
               Actions
               as
               render
               them
               for
               ever
               Necessary
               and
               obliging
               to
               us
               .
            
             
               GOOD
               is
               twofold
               ,
               Absolute
               ,
               or
               Respective
               ,
               or
               the
               Good
               of
               the
               End
               and
               the
               Good
               of
               the
               Means
               .
               The
               good
               of
               the
               End
               is
               that
               which
               is
               the
               Perfection
               and
               Happiness
               of
               any
               Being
               ;
               the
               good
               of
               the
               Means
               is
               that
               which
               tends
               and
               conduces
               thereunto
               .
               As
               for
               Instance
               ,
               the
               absolute
               Good
               of
               a
               Brute
               Animal
               consists
               in
               
               the
               Perfection
               and
               Satisfaction
               of
               its
               Sense
               ,
               or
               in
               having
               perfect
               Feeling
               and
               Sensation
               of
               such
               things
               as
               are
               most
               grateful
               to
               its
               Appetite
               and
               Senses
               .
               It
               s
               respective
               Good
               is
               the
               Means
               by
               which
               its
               Senses
               are
               perfected
               or
               rendred
               lively
               and
               vigorous
               ,
               and
               by
               which
               it
               's
               provided
               for
               with
               such
               things
               as
               are
               grateful
               and
               pleasing
               to
               them
               .
               For
               there
               being
               in
               every
               animate
               nature
               a
               Principle
               whereby
               it
               's
               necessarily
               inclined
               to
               promote
               its
               own
               Preservation
               and
               Well-being
               ,
               that
               which
               hath
               in
               it
               a
               fitness
               to
               promote
               this
               End
               is
               called
               Good
               ,
               as
               on
               the
               contrary
               that
               which
               is
               apt
               to
               hinder
               it
               Evil.
               Now
               Man
               being
               not
               only
               a
               sensitive
               but
               a
               rational
               Creature
               ,
               hath
               a
               twofold
               Good
               belonging
               to
               his
               Nature
               ,
               the
               first
               Sensitive
               which
               is
               the
               same
               with
               that
               of
               brute
               Animals
               ,
               consisting
               in
               the
               Perfection
               and
               Satisfaction
               of
               his
               bodily
               Senses
               and
               Appetites
               ,
               and
               in
               those
               means
               which
               conduce
               thereunto
               ;
               and
               this
               for
               distinction
               sake
               is
               called
               his
               Natural
               Good
               :
               the
               second
               Rational
               ,
               which
               consists
               in
               the
               Perfection
               and
               Satisfaction
               of
               his
               Rational
               Faculties
               ,
               and
               in
               those
               means
               which
               tend
               thereunto
               ;
               and
               this
               is
               stiled
               his
               
                 Moral
                 Good
              
               ,
               though
               in
               reality
               't
               is
               as
               much
               Natural
               as
               the
               former
               .
               For
               Man
               being
               naturally
               as
               well
               Rational
               as
               Sensitive
               ,
               that
               which
               promotes
               his
               Rational
               
               Perfection
               and
               Happiness
               ,
               is
               no
               less
               naturally
               good
               for
               him
               than
               that
               which
               promotes
               his
               Sensitive
               :
               Nay
               his
               Rational
               Nature
               being
               the
               much
               more
               noble
               and
               excellent
               part
               of
               him
               ,
               that
               which
               naturally
               promotes
               the
               Perfection
               and
               Happiness
               of
               it
               ,
               is
               in
               it self
               a
               much
               greater
               good
               to
               his
               Nature
               and
               ought
               to
               be
               preferred
               by
               him
               before
               any
               of
               those
               Natural
               goods
               ,
               which
               conduce
               only
               to
               the
               happiness
               of
               his
               sensitive
               Nature
               ;
               and
               he
               who
               indulges
               his
               sensitive
               Part
               in
               any
               Pleasure
               which
               his
               Rational
               disallows
               ,
               doth
               thereby
               create
               a
               torment
               to
               himself
               ,
               and
               raise
               a
               Devil
               in
               his
               own
               mind
               .
               For
               tho
               Reason
               and
               Religion
               doth
               allow
               that
               the
               Sensitive
               nature
               should
               be
               gratified
               in
               all
               its
               natural
               Appetites
               and
               Desires
               ,
               yet
               neither
               allow
               that
               it
               should
               be
               pampered
               and
               indulged
               in
               any
               such
               Excsses
               as
               are
               prejudicial
               either
               to
               it self
               or
               to
               that
               Rational
               Nature
               whereunto
               it
               is
               joyned
               ;
               and
               he
               who
               indulges
               his
               Sense
               in
               any
               such
               Excesses
               ,
               renders
               himself
               obnoxious
               to
               his
               own
               .
               Reason
               ,
               and
               to
               gratifie
               the
               Brute
               in
               him
               displeases
               the
               Man
               ,
               and
               sets
               his
               two
               Natures
               at
               variance
               .
               So
               that
               there
               is
               nothing
               can
               be
               naturally
               good
               for
               us
               ,
               that
               is
               any
               way
               inconsistent
               with
               what
               is
               morally
               so
               ,
               
                 i.
                 e.
              
               with
               what
               conduces
               to
               the
               Perfection
               and
               Happiness
               of
               our
               rational
               Nature
               ;
               and
               
               tho
               this
               Natural
               and
               Moral
               Good
               are
               no
               way
               inconsistent
               with
               one
               another
               ,
               yet
               it
               is
               the
               Moral
               that
               is
               the
               Supreme
               Good
               of
               a
               Man
               ,
               because
               it
               is
               the
               good
               of
               his
               most
               excellent
               Nature
               .
               Having
               thus
               premised
               what
               I
               mean
               by
               Good
               in
               general
               ,
               and
               particularly
               by
               Moral
               Good
               ,
               I
               proceed
               to
               shew
               that
               in
               some
               Humane
               actions
               there
               is
               such
               an
               
                 intrinsick
                 moral
              
               Good
               as
               renders
               'em
               for
               ever
               obliging
               to
               us
               .
               And
               this
               I
               shall
               endeavour
               in
               these
               following
               Propositions
               .
            
             
               First
               ,
               THAT
               the
               Happiness
               of
               Humane
               Nature
               is
               founded
               in
               its
               Perfection
               .
            
             
               Secondly
               ,
               THAT
               the
               Perfection
               of
               Humane
               Nature
               consists
               in
               acting
               suitably
               to
               the
               most
               
                 perfect
                 Reason
              
               .
            
             
               Thirdly
               ,
               THAT
               the
               most
               perfect
               Reason
               is
               that
               wherein
               all
               reasonable
               Beings
               do
               consent
               and
               agree
               .
            
             
               Fourthly
               ,
               THAT
               there
               are
               certain
               Rules
               of
               Moral
               Good
               ,
               wherein
               all
               Reasonable
               Beings
               are
               agreed
               .
            
             
               Fifthly
               ,
               THAT
               to
               act
               suitably
               to
               those
               Rules
               hath
               been
               always
               found
               by
               universal
               experience
               conducible
               to
               the
               Happiness
               of
               Humane
               Nature
               ,
               and
               the
               contrary
               mischievous
               thereunto
               .
            
             
               I.
               THAT
               the
               Happiness
               of
               Humane
               Nature
               is
               founded
               in
               its
               Perfection
               .
               For
               
               the
               Perfection
               of
               Beings
               consists
               in
               their
               being
               compleatly
               disposed
               and
               adapted
               for
               the
               End
               whereunto
               they
               are
               designed
               .
               Now
               the
               End
               of
               all
               Beings
               that
               have
               Life
               and
               Sense
               ,
               is
               that
               sort
               of
               Happiness
               that
               is
               sutable
               to
               their
               Natures
               ;
               for
               't
               is
               thither
               that
               they
               all
               of
               them
               naturally
               tend
               ,
               and
               therein
               that
               their
               Faculties
               do
               all
               concenter
               .
               When
               therefore
               their
               Faculties
               or
               Powers
               of
               Action
               are
               compleatly
               disposed
               to
               enjoy
               the
               proper
               Happiness
               of
               their
               Natures
               ,
               then
               are
               they
               perfect
               in
               their
               Kind
               .
               Thus
               for
               instance
               ,
               the
               End
               of
               Brutes
               which
               have
               only
               Bodily
               Sense
               ,
               is
               Sensitive
               and
               corporeal
               Happiness
               ;
               and
               thererefore
               then
               is
               the
               Brute
               Creature
               perfect
               in
               its
               kind
               ,
               when
               it
               hath
               not
               only
               all
               the
               Parts
               and
               Senses
               that
               are
               necessary
               to
               procure
               and
               enjoy
               its
               Happiness
               ,
               but
               hath
               them
               also
               perfectly
               sitted
               ,
               tempered
               ,
               and
               qualified
               to
               pursue
               and
               relish
               it
               .
               And
               supposing
               that
               all
               the
               pleasure
               or
               happiness
               of
               a
               Beast
               consisted
               in
               the
               Taste
               and
               Smell
               of
               its
               Pasture
               ,
               it
               could
               never
               be
               compleatly
               happy
               so
               long
               as
               the
               Organs
               of
               its
               Smell
               or
               Taste
               were
               imperfect
               .
               So
               that
               the
               perfection
               of
               every
               Sensible
               Nature
               consists
               in
               being
               perfely
               disposed
               to
               enjoy
               its
               Natural
               Happiness
               .
               And
               accordingly
               herein
               consists
               the
               Perfection
               of
               Humane
               Nature
               ,
               in
               being
               perfectly
               
               fitted
               and
               disposed
               to
               enjoy
               and
               relish
               Humane
               Happiness
               .
               For
               this
               being
               its
               proper
               End
               ,
               it
               is
               impossible
               it
               should
               ever
               be
               perfect
               in
               its
               Kind
               till
               't
               is
               compleatly
               contempered
               and
               adapted
               thereunto
               .
               So
               that
               our
               Happiness
               must
               necessarily
               be
               founded
               in
               our
               Perfection
               ,
               which
               is
               nothing
               else
               but
               the
               perfect
               Disposition
               of
               our
               Natures
               to
               relish
               and
               enjoy
               those
               Goods
               wherein
               the
               Happiness
               of
               our
               Nature
               consists
               ;
               and
               till
               our
               Nature
               is
               perfectly
               disposed
               to
               enjoy
               them
               ,
               all
               the
               good
               things
               of
               Heaven
               and
               Earth
               will
               be
               insufficient
               to
               render
               us
               perfectly
               happy
               .
            
             
               II.
               THAT
               the
               Perfection
               of
               Humane
               Nature
               consists
               in
               acting
               sutably
               to
               the
               most
               
                 Perfect
                 Reason
              
               .
               For
               Reason
               being
               the
               top
               and
               Crown
               of
               Humane
               Nature
               ,
               hath
               a
               natural
               Right
               to
               Command
               and
               Dispose
               of
               its
               Motions
               ;
               to
               be
               the
               Eye
               of
               its
               Will
               ,
               and
               the
               Guide
               of
               its
               Affections
               ,
               and
               the
               Law
               of
               all
               its
               Powers
               of
               Action
               .
               And
               indeed
               ,
               for
               what
               other
               use
               serves
               the
               Reason
               of
               a
               Man
               ,
               but
               to
               prescribe
               Rules
               to
               his
               unreasonable
               Affections
               ,
               to
               light
               and
               direct
               them
               to
               their
               proper
               Objects
               ,
               and
               as
               they
               are
               moving
               towards
               them
               to
               moderate
               their
               Excesses
               and
               to
               quicken
               their
               Defects
               and
               to
               lead
               them
               on
               to
               true
               Happiness
               in
               an
               even
               Course
               through
               all
               the
               wild
               Mazes
               
               of
               popular
               Mistakes
               ?
               And
               unless
               it
               be
               thus
               imployed
               ,
               the
               man
               is
               Reasonable
               
                 in
                 vain
              
               ,
               and
               his
               light
               like
               a
               Candle
               inclosed
               in
               a
               Dark-Lanthorn
               burns
               out
               in
               wast
               and
               spends
               it self
               in
               an
               useless
               and
               unprofitable
               blaze
               .
               And
               whilst
               to
               please
               our
               Appetites
               and
               Passions
               we
               run
               counter
               to
               the
               advice
               of
               our
               Reason
               ,
               we
               forsake
               the
               rule
               of
               our
               Natures
               and
               act
               like
               Beasts
               and
               not
               like
               Men
               ;
               in
               which
               course
               of
               Action
               if
               we
               persist
               ,
               we
               must
               necessarily
               degenerate
               from
               our selves
               ,
               and
               sink
               by
               degrees
               into
               the
               most
               sordid
               Brutality
               .
               For
               when
               once
               our
               Appetites
               have
               gotten
               the
               Command
               of
               our
               Reason
               ,
               and
               not
               only
               dethroned
               but
               inslaved
               it
               ,
               the
               very
               Order
               of
               our
               Nature
               is
               transposed
               and
               we
               are
               become
               our
               own
               Reverse
               and
               Antipodes
               .
               If
               therefore
               we
               would
               arrive
               at
               our
               own
               Perfection
               it
               must
               be
               by
               following
               our
               Reason
               ,
               and
               submitting
               all
               our
               Affections
               and
               Appetites
               to
               its
               Government
               .
               For
               what
               else
               can
               be
               the
               Perfection
               of
               a
               Rational
               Nature
               ,
               but
               to
               be
               perfectly
               Rational
               ;
               and
               what
               is
               it
               to
               be
               perfectly
               Rational
               ,
               but
               to
               have
               our
               Minds
               throughly
               instructed
               with
               the
               Principles
               of
               Right
               Reason
               ,
               and
               our
               Will
               and
               Affections
               intirely
               regulated
               by
               them
               ?
               For
               herein
               consists
               the
               Supream
               Perfection
               not
               only
               of
               Men
               ,
               but
               of
               Angels
               ,
               yea
               and
               of
               God
               
               Himself
               ,
               the
               Crown
               and
               Glory
               of
               whose
               Nature
               it
               is
               ,
               that
               he
               always
               knows
               ,
               and
               chuses
               and
               acts
               what
               is
               fittest
               and
               best
               and
               
                 most
                 reasonable
              
               .
               And
               when
               once
               our
               Understanding
               is
               so
               far
               inlightned
               as
               that
               it
               always
               dictates
               right
               Reason
               to
               us
               ;
               and
               our
               Will
               and
               Affections
               are
               so
               far
               subdued
               as
               that
               they
               always
               freely
               and
               chearfully
               comply
               with
               it
               ,
               we
               have
               arrived
               to
               the
               very
               top
               of
               our
               Nature
               ,
               and
               are
               Commenced
               perfect
               Men
               in
               Christ
               Jesus
               .
            
             
               III.
               THAT
               the
               most
               perfect
               Reason
               is
               that
               wherein
               all
               Reasonable
               Beings
               do
               consent
               and
               agree
               .
               For
               if
               there
               be
               any
               such
               matter
               as
               True
               and
               
                 False
                 ,
                 Reasonable
              
               ,
               and
               Vnreasonable
               in
               the
               Nature
               of
               things
               ,
               and
               if
               there
               be
               any
               such
               thing
               as
               Vnderstanding
               among
               Beings
               ,
               whereby
               they
               are
               capable
               of
               distinguishing
               between
               the
               one
               and
               the
               other
               ;
               either
               that
               must
               be
               True
               and
               Reasonable
               which
               all
               Understandings
               do
               consent
               and
               agree
               in
               ,
               or
               all
               the
               Understandings
               that
               are
               in
               the
               World
               must
               be
               under
               a
               fatal
               Cheat
               and
               Delusion
               .
               Which
               later
               being
               supposed
               inevitably
               destroys
               all
               Knowledge
               and
               Certainty
               ,
               and
               lays
               a
               foundation
               for
               the
               wildest
               Scepticism
               .
               For
               supposing
               all
               Understandings
               to
               be
               deceived
               and
               imposed
               on
               ,
               it
               is
               impossible
               for
               us
               to
               be
               certain
               of
               any
               thing
               ,
               and
               for
               all
               we
               know
               ,
               a
               Part
               
               may
               be
               bigger
               than
               the
               Whole
               ,
               two
               and
               two
               may
               make
               twenty
               ,
               and
               both
               parts
               of
               a
               Contradiction
               may
               be
               true
               .
               Nay
               we
               can
               never
               be
               certain
               whether
               we
               are
               not
               Dreaming
               when
               we
               think
               we
               are
               Awake
               ,
               and
               whether
               we
               are
               not
               Awake
               when
               we
               think
               we
               are
               Dreaming
               .
               Either
               therefore
               we
               must
               renounce
               all
               Certainty
               whatsoever
               ,
               and
               fluctuate
               in
               eternal
               Scepticism
               ,
               or
               allow
               that
               to
               be
               True
               and
               Reasonable
               which
               all
               Understandings
               do
               unanimously
               vote
               so
               .
            
             
               IV.
               THAT
               there
               are
               certain
               Rules
               of
               Moral
               Goodness
               concerning
               the
               immutable
               Reason
               whereof
               all
               Understandings
               are
               agreed
               .
               For
               such
               are
               all
               those
               which
               prescribe
               the
               Dueness
               of
               Worship
               and
               Veneration
               to
               God
               ,
               of
               Obedience
               and
               Loyalty
               to
               our
               Parents
               and
               Superiours
               ,
               of
               Temperance
               and
               Fortitude
               to
               our selves
               ,
               and
               of
               Justice
               and
               Charity
               to
               one
               another
               ;
               to
               the
               Goodness
               and
               Reasonableness
               of
               which
               Rules
               ,
               all
               Understandings
               do
               as
               unanimously
               consent
               ,
               as
               to
               the
               truth
               of
               any
               Proposition
               in
               the
               Mathematicks
               .
               Now
               of
               all
               the
               orders
               of
               Reasonable
               Beings
               ,
               that
               which
               we
               most
               converse
               with
               and
               with
               whose
               Consent
               and
               Agreement
               in
               any
               matters
               we
               are
               best
               acquainted
               ,
               is
               that
               of
               Men
               ;
               and
               therefore
               if
               among
               Men
               we
               can
               discover
               such
               an
               Universal
               
               Agreement
               concerning
               the
               Goodness
               of
               these
               Rules
               as
               will
               warrant
               us
               to
               conclude
               all
               other
               Rational
               Beings
               to
               be
               consenting
               with
               them
               ,
               this
               will
               be
               a
               sufficient
               Demonstration
               of
               the
               Truth
               of
               the
               Proposition
               .
               These
               two
               things
               therefore
               I
               shall
               endeavour
               to
               make
               out
               ,
               1.
               
               That
               the
               Reason
               of
               Men
               is
               Vniversally
               consenting
               in
               this
               matter
               ,
               viz.
               That
               there
               is
               an
               immutable
               Goodness
               in
               these
               Rules
               of
               Morality
               .
               2.
               
               That
               this
               Universal
               Consent
               of
               Mens
               Reason
               in
               this
               matter
               is
               a
               sufficient
               Demonstration
               that
               all
               other
               reasonable
               Beings
               are
               consenting
               with
               them
               .
            
             
               First
               ,
               THEREFORE
               there
               is
               nothing
               more
               evident
               than
               that
               Men
               are
               Universally
               agreed
               in
               this
               matter
               ,
               that
               to
               Worship
               God
               ,
               to
               Honour
               their
               Parents
               and
               Superiours
               ,
               to
               be
               temperate
               in
               their
               Passions
               and
               Appetites
               ,
               and
               just
               and
               charitable
               towards
               one
               another
               ,
               are
               things
               in
               their
               own
               nature
               immutably
               good
               ;
               that
               this
               is
               not
               an
               Opinion
               peculiar
               to
               such
               an
               Age
               ,
               or
               to
               such
               a
               Nation
               ,
               or
               to
               such
               a
               Sect
               of
               Religion
               ,
               but
               the
               Vniversal
               Judgment
               of
               all
               Mankind
               of
               whatsoever
               Age
               ,
               Nation
               ,
               or
               Religion
               .
               For
               't
               is
               upon
               this
               judgment
               that
               all
               that
               Conscience
               is
               founded
               which
               approves
               of
               or
               condemns
               mens
               actions
               ;
               which
               Conscience
               is
               nothing
               else
               but
               a
               Sense
               or
               Feeling
               
               of
               Moral
               Good
               and
               Evil
               ;
               and
               is
               every
               whit
               as
               natural
               to
               Mens
               minds
               ,
               as
               the
               Sense
               of
               pleasant
               or
               painful
               touches
               to
               their
               Bodies
               .
               Since
               therefore
               general
               Effects
               must
               spring
               from
               general
               Causes
               ,
               it
               necessarily
               follows
               that
               the
               Pain
               and
               Pleasure
               which
               Mens
               minds
               generally
               feel
               upon
               the
               Commission
               of
               bad
               and
               good
               Actions
               ,
               must
               be
               resolved
               into
               some
               general
               Cause
               ;
               and
               what
               else
               can
               that
               be
               ,
               but
               the
               general
               Consent
               of
               their
               Reason
               concerning
               the
               immutable
               Evil
               of
               the
               one
               and
               Good
               of
               the
               other
               ?
               I
               know
               't
               is
               pretended
               by
               some
               of
               our
               Modern
               Navigators
               that
               there
               are
               a
               sort
               of
               People
               in
               the
               World
               who
               have
               not
               the
               least
               sense
               of
               Good
               and
               Evil
               ,
               and
               do
               own
               neither
               God
               nor
               Religion
               nor
               Morality
               .
               But
               considering
               the
               short
               Converse
               and
               imperfect
               Intercourse
               which
               these
               our
               new
               Discoverers
               have
               had
               with
               those
               Barbarous
               Countries
               ,
               it
               is
               fairly
               supposeable
               that
               the
               Inhabitants
               may
               have
               Notions
               both
               Religious
               and
               Moral
               ,
               of
               which
               Strangers
               who
               understand
               not
               their
               Language
               and
               Customs
               ,
               and
               Manners
               ,
               can
               make
               little
               or
               no
               Discovery
               .
               But
               suppose
               that
               what
               they
               report
               were
               true
               ;
               yet
               by
               their
               own
               confession
               these
               wretched
               Barbarians
               are
               in
               all
               other
               things
               so
               extreamly
               Brutish
               ,
               that
               they
               discover
               no
               
               other
               token
               of
               their
               Humanity
               but
               their
               Shape
               .
               For
               they
               live
               altogether
               regardless
               of
               themselves
               ;
               of
               the
               Conveniences
               of
               their
               Lives
               ,
               and
               of
               the
               Dignity
               of
               their
               Natures
               ;
               without
               making
               any
               Reflections
               on
               their
               own
               minds
               ,
               or
               any
               Observations
               from
               their
               own
               experience
               .
               Since
               therefore
               all
               Knowledge
               is
               acquired
               by
               Attention
               ,
               it
               is
               not
               at
               all
               impossible
               for
               Creatures
               so
               utterly
               supine
               and
               negligent
               to
               be
               ignorant
               of
               the
               most
               common
               Notions
               .
               But
               for
               any
               man
               to
               question
               the
               truth
               of
               this
               general
               Rule
               ,
               because
               there
               are
               a
               few
               Exceptions
               from
               it
               ,
               is
               every
               whit
               as
               absurd
               as
               if
               he
               should
               question
               whether
               Men
               are
               generally
               two-legg'd
               Animals
               ,
               because
               there
               have
               been
               some
               Monsters
               with
               three
               .
               And
               what
               if
               among
               men
               there
               are
               some
               Monsters
               in
               respect
               of
               their
               Minds
               ,
               as
               well
               as
               others
               in
               respect
               of
               their
               Bodies
               ?
               This
               is
               no
               more
               a
               prejudice
               to
               the
               standing
               Laws
               of
               Humane
               Nature
               ,
               than
               Prodigies
               are
               to
               the
               Regularity
               of
               the
               constant
               course
               of
               Vniversal
               Nature
               .
               
                 Specimen
                 naturae
                 cujuslibet
              
               ,
               saith
               
                 Tully
                 ,
                 à
                 natura
                 optima
                 sumendum
                 est
                 ,
              
               i.
               e.
               
                 The
                 true
                 sample
                 of
                 every
                 Nature
                 is
                 to
                 be
                 taken
                 from
                 the
                 best
                 Natures
                 of
                 the
                 kind
                 .
              
               Since
               therefore
               the
               men
               of
               all
               Nations
               and
               Ages
               and
               Religions
               who
               have
               in
               any
               measure
               attended
               to
               the
               Nature
               of
               
               things
               ,
               and
               made
               but
               any
               tolerable
               use
               of
               their
               Reasons
               ,
               are
               ,
               and
               always
               have
               been
               universally
               agreed
               that
               there
               is
               an
               immutable
               Good
               in
               Vertue
               ,
               and
               Evil
               in
               Vice
               ;
               it
               is
               no
               Argument
               at
               all
               that
               this
               is
               not
               the
               
                 general
                 Sense
              
               of
               Mankind
               ,
               supposing
               it
               true
               which
               is
               very
               questionable
               ,
               that
               there
               are
               some
               few
               such
               inhumane
               Barbarians
               in
               the
               World
               as
               make
               no
               distinction
               at
               all
               between
               '
               em
               .
               But
               then
            
             
               Secondly
               ,
               THIS
               Universal
               Consent
               of
               Mens
               Reason
               in
               this
               matter
               ,
               is
               a
               sufficient
               Demonstration
               that
               all
               other
               Reasonable
               Beings
               are
               consenting
               with
               them
               .
               For
               it
               shews
               that
               God
               himself
               is
               of
               this
               mind
               ;
               and
               if
               He
               be
               ,
               we
               may
               be
               sure
               that
               all
               other
               Reasonable
               Beings
               are
               .
               For
               if
               we
               believe
               that
               God
               made
               us
               ,
               we
               must
               believe
               that
               he
               made
               us
               for
               some
               End
               ;
               and
               if
               he
               made
               us
               for
               any
               End
               ,
               he
               must
               esteem
               those
               Actions
               good
               which
               promote
               it
               ,
               and
               those
               evil
               which
               obstruct
               and
               hinder
               it
               .
               And
               what
               other
               End
               can
               an
               infinitely
               happy
               and
               blessed
               Being
               have
               in
               making
               other
               Beings
               ;
               but
               only
               to
               do
               'em
               good
               and
               according
               to
               their
               several
               Capacities
               to
               make
               them
               partakers
               of
               his
               own
               Happiness
               ?
               And
               if
               this
               be
               the
               end
               for
               which
               God
               made
               us
               ,
               to
               be
               sure
               those
               Actions
               must
               be
               good
               in
               his
               esteem
               that
               are
               beneficial
               ,
               and
               those
               evil
               that
               are
               hurtful
               
               and
               mischievous
               to
               our
               Nature
               .
               And
               therefore
               since
               he
               hath
               implanted
               in
               us
               not
               only
               a
               natural
               Desire
               of
               Happiness
               ;
               but
               also
               a
               rational
               Faculty
               to
               discern
               what
               Actions
               make
               for
               our
               Happiness
               and
               what
               not
               ,
               we
               may
               be
               sure
               that
               whatsoever
               this
               Faculty
               doth
               Vniversally
               determine
               to
               be
               good
               or
               evil
               for
               us
               ,
               is
               good
               or
               evil
               in
               the
               Judgment
               of
               God.
               'T
               is
               true
               when
               the
               Reason
               that
               is
               in
               one
               man
               judges
               contrary
               to
               the
               Reason
               that
               is
               in
               another
               ,
               there
               must
               be
               a
               Disagreement
               on
               one
               side
               or
               the
               other
               from
               the
               Reason
               and
               Judgment
               of
               God
               ;
               but
               when
               all
               mens
               Reason
               is
               agreed
               that
               this
               is
               good
               and
               that
               evil
               ,
               it
               is
               plain
               that
               this
               is
               is
               the
               Judgment
               of
               the
               Rational
               Faculty
               which
               naturally
               makes
               such
               a
               Distinction
               of
               things
               .
               For
               there
               is
               no
               man
               that
               uses
               his
               Reason
               can
               possibly
               think
               that
               Truth
               and
               
                 Falshood
                 ,
                 Justice
              
               and
               
                 Injustice
                 ,
                 Mercy
              
               and
               Cruelty
               are
               equally
               good
               in
               themselves
               ;
               his
               Rational
               Faculty
               being
               so
               framed
               as
               that
               at
               the
               first
               glance
               and
               reflection
               ,
               it
               naturally
               distinguishes
               'em
               into
               Good
               and
               Evil.
               When
               therefore
               God
               hath
               created
               us
               with
               such
               a
               Faculty
               as
               naturally
               makes
               such
               a
               Judgment
               of
               Good
               and
               Evil
               ,
               that
               Judgment
               must
               be
               Gods
               as
               well
               as
               the
               Faculty
               which
               made
               it
               .
               That
               therefore
               which
               is
               the
               
                 unanimous
                 Judgment
              
               of
               
               all
               Men
               ,
               must
               be
               the
               
                 Natural
                 Language
              
               of
               the
               Rational
               Faculty
               ;
               and
               that
               which
               is
               the
               natural
               Language
               of
               the
               Rational
               Faculty
               must
               be
               the
               Language
               of
               the
               
                 God
                 of
                 Nature
              
               .
               For
               he
               who
               created
               me
               with
               such
               a
               Faculty
               as
               naturally
               judges
               this
               Good
               and
               that
               Evil
               ,
               must
               either
               have
               the
               same
               Judgment
               himself
               ,
               or
               create
               in
               me
               a
               Contradiction
               to
               his
               own
               Judgment
               ;
               and
               that
               Judgment
               which
               he
               hath
               created
               in
               me
               ,
               he
               must
               be
               supposed
               to
               create
               in
               
                 all
                 other
              
               Beings
               that
               are
               capable
               of
               Judging
               ;
               otherwise
               he
               would
               be
               the
               author
               of
               Contradictory
               Judgments
               .
               For
               ,
               should
               one
               Rational
               Faculty
               naturally
               judge
               this
               ,
               and
               another
               the
               contrary
               ,
               they
               must
               necessarily
               be
               so
               framed
               as
               to
               contradict
               each
               other
               ,
               and
               consequently
               he
               who
               framed
               both
               must
               be
               the
               Author
               of
               the
               Contradiction
               .
               So
               that
               this
               
                 universal
                 Consent
              
               of
               Men
               concerning
               the
               Good
               and
               Evil
               of
               Humane
               Actions
               is
               a
               plain
               Evidence
               that
               God
               and
               all
               other
               Rational
               Beings
               are
               consenting
               with
               '
               em
               .
            
             
               V.
               AND
               Lastly
               ,
               that
               Mens
               acting
               conformably
               to
               these
               Rules
               of
               Moral
               Goodness
               ,
               in
               which
               they
               are
               thus
               
                 universally
                 consenting
              
               ,
               hath
               by
               long
               and
               constant
               Experience
               been
               found
               most
               conducive
               to
               Mens
               Welfare
               and
               Happiness
               .
               For
               the
               
               Proof
               whereof
               I
               shall
               need
               urge
               no
               other
               Argument
               than
               this
               ,
               that
               the
               great
               Design
               of
               all
               Humane
               Laws
               and
               Constitutions
               hath
               been
               to
               secure
               and
               inforce
               these
               Rules
               of
               Morality
               ;
               which
               is
               a
               plain
               Argument
               that
               Men
               have
               always
               found
               by
               Experience
               that
               they
               are
               naturally
               good
               and
               productive
               of
               their
               Happiness
               and
               Wellfare
               .
               For
               how
               can
               it
               be
               thought
               that
               after
               men
               have
               had
               so
               many
               thousand
               years
               Trial
               of
               Piety
               and
               Justice
               and
               Mercy
               and
               Temperance
               ,
               they
               should
               still
               be
               so
               solicitous
               to
               fence
               and
               guard
               'em
               with
               Laws
               ,
               had
               they
               not
               found
               'em
               highly
               advantagious
               ,
               and
               their
               Contraries
               as
               mischievous
               to
               Mankind
               .
               For
               do
               but
               suppose
               that
               the
               Contraries
               to
               all
               Vertue
               were
               for
               Experiment-sake
               imposed
               for
               some
               time
               upon
               Mankind
               ,
               and
               it
               were
               made
               as
               Penal
               by
               the
               Laws
               of
               Nations
               to
               be
               Pious
               ,
               and
               
                 Just
                 ,
                 Merciful
              
               ,
               and
               Temperate
               as
               it
               is
               now
               to
               be
               the
               contrary
               ;
               is
               it
               imaginable
               that
               that
               which
               we
               now
               call
               Vice
               should
               in
               process
               of
               time
               acquire
               the
               same
               Universal
               Reputation
               that
               Virtue
               hath
               always
               had
               among
               men
               ?
               Or
               at
               least
               ,
               is
               it
               probable
               that
               after
               some
               thousand
               years
               Trial
               and
               Experience
               of
               such
               a
               Law
               ,
               Men
               should
               still
               be
               as
               much
               concerned
               to
               guard
               and
               inforce
               it
               ,
               as
               they
               are
               and
               always
               have
               been
               to
               secure
               
               the
               Laws
               of
               Piety
               and
               Virtue
               ?
               No
               ,
               it
               is
               most
               certain
               they
               would
               not
               .
               For
               the
               very
               injoyning
               of
               
                 Impiety
                 ,
                 Injustice
              
               ,
               and
               Cruelty
               would
               be
               in
               effect
               to
               injoyn
               men
               to
               render
               themselves
               most
               wretched
               and
               miserable
               ;
               to
               surrender
               up
               all
               the
               Supports
               of
               their
               Hope
               ,
               the
               Peace
               of
               their
               Consciences
               and
               the
               Tranquillity
               of
               their
               Minds
               ;
               to
               live
               in
               everlasting
               Broils
               and
               Discords
               ,
               and
               turn
               Robbers
               and
               Cut-throats
               to
               one
               another
               ,
               and
               utterly
               deprive
               themselves
               of
               all
               the
               Comforts
               and
               Securities
               of
               Humane
               Society
               .
               So
               that
               there
               is
               no
               doubt
               but
               after
               a
               few
               Years
               Experience
               of
               the
               mischievous
               Consequents
               of
               such
               a
               Law
               ,
               the
               whole
               World
               would
               groan
               under
               it
               as
               an
               insupportable
               Tyranny
               ,
               and
               even
               the
               most
               Vicious
               would
               soon
               grow
               quite
               weary
               of
               it
               ,
               and
               heartily
               wish
               that
               it
               were
               for
               ever
               Repealed
               ,
               and
               the
               good
               old
               Laws
               of
               Piety
               and
               Virtue
               restored
               and
               inforc'd
               upon
               Mankind
               .
               And
               if
               so
               ,
               it
               is
               plain
               that
               Virtue
               and
               Vice
               are
               distinguished
               by
               their
               Natures
               into
               good
               and
               evil
               ;
               and
               that
               the
               Obligations
               we
               lie
               under
               to
               practise
               the
               one
               ,
               and
               abstain
               from
               the
               other
               ,
               are
               not
               founded
               in
               any
               Arbitrary
               Constitution
               ,
               but
               in
               the
               essential
               Goodness
               and
               Malignity
               that
               inseparably
               adheres
               to
               them
               .
            
             
             
               AND
               if
               we
               consult
               the
               Experience
               of
               particular
               Men
               ,
               we
               shall
               always
               find
               ,
               that
               whereas
               Impiety
               and
               
                 Injustice
                 ,
                 Fraud
              
               ,
               and
               Malice
               do
               naturally
               torment
               mens
               Minds
               with
               Anguish
               and
               Confusion
               ,
               haunt
               their
               Breasts
               with
               fearful
               Thoughts
               and
               dire
               Expectations
               ,
               harrass
               their
               Souls
               with
               perpetual
               Malecontentedness
               ,
               and
               intricate
               their
               whole
               Lives
               with
               everlasting
               Shifts
               and
               Intrigues
               ;
               Piety
               and
               
                 Justice
                 ,
                 Truth
              
               and
               Benevolence
               do
               as
               naturally
               sooth
               and
               ravish
               their
               Minds
               ,
               fill
               'em
               with
               blessed
               Hopes
               and
               ▪
               chearful
               Reflections
               ;
               compose
               their
               Passions
               ,
               strengthen
               and
               invigorate
               their
               Hearts
               ,
               and
               render
               the
               whole
               Course
               of
               their
               Lives
               plain
               and
               
                 direct
                 ,
                 even
              
               and
               easie
               .
               And
               hereby
               Vertue
               doth
               sensibly
               recommend
               it self
               to
               our
               Natures
               in
               all
               its
               Capacities
               ,
               as
               being
               suted
               to
               the
               Satisfaction
               of
               all
               its
               reasonable
               Desires
               ,
               and
               so
               by
               consequence
               designed
               to
               make
               up
               the
               compleatest
               and
               most
               intire
               Enjoyment
               .
               All
               which
               is
               as
               plain
               and
               obvious
               to
               the
               Reason
               of
               Mankind
               as
               any
               Matter
               of
               Fact
               that
               is
               before
               us
               .
               So
               that
               't
               is
               not
               only
               the
               Reason
               ,
               but
               also
               the
               Experience
               of
               Mankind
               that
               universally
               agrees
               and
               consents
               in
               this
               great
               Truth
               ,
               that
               there
               is
               such
               a
               Good
               in
               Virtuous
               and
               such
               an
               Evil
               in
               Vicious
               Actions
               ,
               as
               doth
               
               eternally
               and
               inseparably
               cleave
               to
               their
               Natures
               .
            
             
               AND
               therefore
               since
               our
               Nature
               is
               to
               continue
               the
               same
               for
               ever
               ;
               the
               same
               Vertues
               and
               Vices
               which
               are
               now
               the
               Perfection
               and
               Depravation
               ,
               and
               consequently
               the
               Happiness
               and
               Misery
               of
               it
               ,
               will
               be
               so
               
                 for
                 ever
              
               .
               From
               whence
               it
               necessarily
               follows
               ,
               that
               our
               eternal
               Happiness
               and
               Misery
               is
               founded
               in
               the
               Course
               of
               our
               own
               Actions
               .
               So
               that
               as
               in
               the
               Course
               of
               a
               virtuous
               Life
               we
               are
               growing
               up
               into
               a
               State
               of
               fixed
               and
               everlasting
               Vertue
               ,
               wherein
               we
               shall
               be
               everlastingly
               Perfect
               and
               Happy
               ;
               so
               on
               the
               contrary
               ,
               in
               a
               course
               of
               vicious
               Actions
               we
               are
               sinking
               into
               a
               state
               of
               everlasting
               Viciousness
               ,
               wherein
               we
               shall
               be
               everlastingly
               wretched
               and
               miserable
               .
               For
               since
               Virtue
               is
               good
               for
               and
               Vice
               evil
               to
               us
               in
               its
               own
               Nature
               ,
               it
               necessarily
               follows
               that
               according
               as
               we
               remain
               Virtuous
               or
               Vicious
               for
               ever
               ,
               our
               Condition
               must
               be
               good
               or
               evil
               for
               ever
               .
               And
               this
               being
               so
               ,
               of
               what
               unspeakable
               Consequence
               are
               the
               Actions
               of
               Men
               ,
               that
               thus
               draw
               after
               'em
               a
               Chain
               of
               Joys
               or
               Woes
               as
               long
               as
               Eternity
               ?
               And
               how
               careful
               ought
               we
               to
               be
               ,
               to
               what
               course
               of
               Life
               we
               determine
               our selves
               ,
               considering
               that
               our
               eternal
               Fate
               depends
               upon
               what
               we
               are
               now
               
               doing
               ;
               that
               every
               Moral
               Action
               we
               perform
               is
               a
               step
               Heaven
               or
               
                 Hell
                 wards
              
               ;
               that
               in
               every
               bad
               or
               good
               Choice
               we
               make
               ,
               we
               are
               planting
               our
               Tophet
               or
               our
               Paradise
               ;
               and
               that
               in
               the
               Consequents
               of
               our
               present
               Actions
               we
               shall
               rue
               or
               rejoyce
               to
               eternal
               Ages
               ?
               O
               would
               to
               God
               men
               would
               at
               last
               be
               so
               wise
               as
               to
               consider
               these
               things
               before
               it
               be
               too
               late
               ,
               and
               not
               live
               at
               Random
               ,
               as
               they
               do
               ,
               without
               any
               Regard
               to
               the
               certain
               and
               unavoidable
               Fate
               of
               their
               own
               Actions
               !
               For
               doubtless
               would
               they
               but
               throughly
               weigh
               the
               Nature
               and
               Event
               of
               things
               ,
               and
               look
               before
               they
               leap
               into
               Action
               ,
               they
               would
               see
               infinitely
               more
               Charm
               and
               Terror
               in
               that
               Good
               and
               Evil
               which
               inseparably
               adheres
               to
               virtuous
               and
               vicious
               Actions
               ,
               than
               in
               all
               the
               Temptations
               in
               the
               World.
               Wherefore
               in
               the
               name
               of
               God
               let
               us
               look
               about
               us
               ,
               and
               for
               once
               resolve
               to
               act
               like
               Beings
               that
               must
               for
               ever
               feel
               the
               bad
               or
               good
               effects
               of
               our
               own
               Doings
               .
               Which
               if
               we
               do
               ,
               we
               shall
               not
               only
               live
               well
               and
               happily
               here
               ,
               but
               to
               all
               Eternity
               experience
               the
               blessed
               Consequents
               of
               it
               .
            
          
           
             
             
               SECT
               .
               II.
               That
               God
               hath
               sufficiently
               discovered
               to
               us
               what
               those
               Humane
               Actions
               are
               ,
               which
               are
               Morally
               Good
               ,
               and
               upon
               that
               account
               perpetually
               obliging
               .
            
             
               THE
               Truth
               of
               which
               will
               evidently
               appear
               by
               considering
               the
               Particulars
               ,
               what
               it
               is
               that
               God
               hath
               done
               in
               order
               to
               the
               making
               this
               great
               Discovery
               to
               us
               ;
               the
               most
               considerable
               of
               which
               are
               reducible
               to
               these
               six
               Heads
               ,
            
             
               First
               ,
               HE
               hath
               implanted
               in
               us
               a
               natural
               Desire
               of
               Happiness
               .
            
             
               Secondly
               ,
               HE
               hath
               given
               us
               Reason
               to
               discern
               what
               Actions
               they
               are
               that
               make
               for
               our
               Happiness
               ,
               and
               what
               not
               .
            
             
               Thirdly
               ,
               HE
               hath
               so
               contrived
               our
               Natures
               as
               that
               we
               are
               thrust
               on
               by
               our
               own
               Instincts
               and
               Passions
               ,
               to
               those
               Actions
               which
               make
               for
               our
               Happiness
               .
            
             
               Fourthly
               ,
               HE
               hath
               taken
               care
               to
               excite
               and
               oblige
               us
               to
               those
               Actions
               by
               annexing
               natural
               Rewards
               to
               them
               and
               entailing
               natural
               Punishments
               on
               their
               Contraries
               .
            
             
               Fifthly
               ,
               To
               strengthen
               and
               inforce
               this
               Obligation
               ,
               he
               hath
               frequently
               superadded
               to
               these
               natural
               Rewards
               and
               Punishments
               
                 supernatural
                 Blessings
              
               and
               Judgments
               .
            
             
             
               Sixthly
               ,
               THAT
               to
               enforce
               all
               this
               he
               hath
               made
               sundry
               supernatural
               Revelations
               wherein
               he
               hath
               plainly
               told
               us
               what
               those
               things
               are
               that
               carry
               with
               'em
               this
               intrinsick
               Good
               and
               Necessity
               ,
            
             
               I.
               GOD
               hath
               taken
               care
               to
               discover
               to
               us
               what
               is
               Morally
               Good
               by
               implanting
               in
               us
               a
               natural
               Desire
               of
               Happiness
               ;
               which
               is
               so
               inseparable
               to
               Humane
               nature
               ,
               that
               't
               is
               impossible
               for
               us
               to
               forbear
               desiring
               what
               is
               good
               for
               us
               ,
               or
               at
               least
               what
               appears
               so
               .
               For
               tho
               through
               our
               own
               Ignorance
               and
               Inconsideration
               we
               many
               times
               mistake
               Evil
               for
               Good
               ,
               and
               Misery
               for
               Happiness
               ,
               yet
               such
               is
               the
               Frame
               of
               our
               Nature
               ,
               that
               we
               cannot
               desire
               Evil
               as
               Evil
               ,
               or
               Misery
               as
               Misery
               ;
               but
               whensoever
               we
               imbrace
               a
               real
               Evil
               ,
               't
               is
               either
               under
               the
               Notion
               of
               a
               less
               Evil
               ,
               or
               of
               a
               real
               and
               substantial
               Good.
               Now
               by
               this
               unquenchable
               Thirst
               and
               Desire
               of
               Happiness
               which
               God
               hath
               implanted
               in
               our
               Natures
               ,
               we
               are
               continually
               importuned
               and
               excited
               to
               search
               out
               and
               enquire
               by
               what
               Ways
               and
               Means
               we
               may
               arrive
               to
               be
               happy
               .
               So
               that
               as
               Hunger
               and
               Thirst
               and
               the
               sense
               of
               bodily
               Pain
               and
               Pleasure
               forceth
               men
               upon
               the
               invention
               of
               Trades
               and
               civil
               Occupations
               to
               supply
               their
               Necessities
               and
               Conveniences
               :
               So
               this
               vehement
               Hunger
               and
               Thirst
               after
               Happiness
               ,
               which
               God
               hath
               created
               in
               our
               
               Bosoms
               ,
               doth
               almost
               necessitate
               and
               constrain
               us
               to
               pry
               into
               the
               Nature
               of
               our
               Actions
               ;
               that
               so
               we
               may
               discover
               what
               Trade
               and
               Course
               of
               life
               it
               is
               that
               tends
               most
               directly
               to
               our
               own
               Felicity
               .
               And
               by
               thus
               importuning
               us
               by
               our
               own
               
                 self
                 ▪
                 love
              
               to
               enquire
               into
               the
               Nature
               of
               our
               Actions
               and
               into
               their
               natural
               tendencies
               to
               our
               Weal
               or
               Woe
               ,
               he
               hath
               not
               only
               expressed
               his
               good
               will
               towards
               us
               by
               taking
               Security
               of
               our selves
               for
               our
               own
               Welfare
               ,
               and
               obliging
               us
               to
               be
               happy
               by
               the
               most
               tender
               and
               vigorous
               Passion
               in
               our
               Natures
               ,
               but
               hath
               also
               taken
               an
               effectual
               Course
               to
               discover
               to
               us
               the
               Good
               and
               Evil
               of
               our
               own
               Actions
               ;
               Considering
               ,
            
             
               II.
               THAT
               he
               hath
               given
               us
               Reason
               to
               discern
               what
               Actions
               they
               are
               that
               make
               for
               our
               Happiness
               and
               what
               not
               .
               'T
               is
               true
               ,
               had
               he
               only
               implanted
               in
               our
               Breasts
               a
               blind
               Desire
               of
               Happiness
               ,
               without
               any
               Eye
               of
               Reason
               in
               our
               Heads
               to
               guide
               and
               direct
               our
               Actions
               towards
               it
               ,
               we
               must
               have
               wandered
               in
               the
               dark
               for
               ever
               ,
               till
               we
               had
               pined
               away
               our
               wretched
               Beings
               with
               a
               hungry
               and
               unsatisfied
               Desire
               .
               But
               by
               giving
               us
               a
               quick-sighted
               Faculty
               of
               Reason
               to
               guide
               and
               conduct
               this
               our
               blind
               Desire
               ,
               he
               hath
               taken
               sufficient
               care
               not
               only
               to
               excite
               our
               Enquiry
               after
               the
               Way
               to
               Happiness
               ,
               but
               also
               to
               inable
               
               us
               to
               find
               it
               .
               For
               the
               natural
               tendencies
               of
               our
               Actions
               to
               our
               Happiness
               or
               Misery
               are
               so
               very
               obvious
               and
               visible
               ,
               that
               we
               can
               scarce
               open
               our
               Eyes
               and
               look
               abroad
               without
               observing
               them
               .
               For
               how
               can
               any
               man
               who
               makes
               any
               observations
               upon
               things
               ,
               be
               so
               stupid
               as
               not
               to
               discern
               the
               vast
               Difference
               there
               is
               between
               Truth
               and
               
                 Falshood
                 ,
                 Justice
              
               and
               Injustice
               ,
               as
               to
               their
               natural
               tendency
               to
               the
               Good
               and
               
                 Hurt
                 ,
                 Happiness
              
               and
               Misery
               of
               Mankind
               ?
               'T
               is
               true
               ,
               if
               men
               will
               neglect
               using
               their
               Reason
               ,
               they
               may
               be
               ignorant
               of
               the
               plainest
               Propositions
               ;
               but
               if
               they
               be
               ,
               't
               is
               their
               inexcusable
               Folly.
               But
               if
               men
               will
               be
               so
               true
               to
               their
               own
               Interest
               ,
               as
               calmly
               to
               reflect
               upon
               their
               Actions
               ,
               their
               Sense
               cannot
               more
               readily
               distinguish
               between
               Honey
               and
               Gall
               ,
               than
               their
               Reason
               will
               beween
               Virtue
               and
               Vice
               ;
               the
               fundamental
               Reasons
               of
               which
               are
               so
               legible
               in
               all
               the
               Appearances
               of
               Nature
               ,
               so
               necessary
               to
               the
               Being
               and
               Preservation
               of
               Mankind
               ,
               and
               their
               equity
               is
               so
               apparent
               ,
               and
               their
               Convenience
               so
               obvious
               ,
               that
               a
               man
               can
               hardly
               reflect
               upon
               any
               thing
               either
               within
               or
               without
               him
               ,
               without
               being
               convinced
               of
               their
               Force
               and
               Obligation
               .
               So
               that
               for
               a
               man
               that
               hath
               the
               use
               of
               his
               Reason
               not
               to
               observe
               the
               Difference
               of
               his
               Actions
               ,
               as
               
               to
               their
               intrinsick
               Good
               and
               Evil
               ,
               and
               necessary
               Tendency
               to
               his
               Happiness
               and
               Misery
               ,
               would
               be
               as
               gross
               and
               unexcusable
               a
               Stupidity
               ,
               as
               if
               he
               should
               pass
               through
               the
               World
               without
               ever
               taking
               notice
               that
               two
               and
               two
               make
               four
               .
               God
               therefore
               by
               giving
               us
               a
               Reasonable
               Faculty
               to
               discern
               the
               nature
               of
               things
               ,
               upon
               which
               the
               Differences
               of
               Good
               and
               Evil
               are
               so
               plainly
               and
               legibly
               imprinted
               ,
               hath
               hereby
               taken
               sufficient
               Care
               to
               shew
               us
               the
               difference
               of
               our
               own
               Actions
               .
               For
               ,
               to
               inspire
               us
               with
               a
               Faculty
               of
               Reasoning
               ,
               by
               which
               we
               can
               form
               true
               Notions
               of
               things
               from
               single
               Experiments
               and
               infer
               one
               truth
               from
               another
               ,
               and
               immediately
               to
               inspire
               this
               Faculty
               with
               Divine
               Truth
               ,
               are
               only
               two
               different
               Modes
               of
               Divine
               Revelation
               ;
               and
               God
               did
               as
               really
               reveal
               himself
               to
               us
               when
               he
               gave
               us
               Reason
               to
               understand
               his
               Will
               ,
               as
               when
               he
               sent
               to
               us
               his
               Messengers
               from
               Heaven
               to
               make
               known
               his
               mind
               and
               Will
               to
               us
               .
               For
               God
               hath
               so
               framed
               our
               Understandings
               ,
               as
               that
               whensoever
               we
               impartially
               reason
               about
               things
               ,
               we
               are
               forced
               to
               distinguish
               between
               Good
               and
               Evil
               ,
               and
               cannot
               persuade
               our selves
               without
               doing
               infinite
               Violence
               to
               our
               own
               Faculties
               ,
               that
               to
               Blaspheme
               God
               or
               to
               Reverence
               him
               ,
               to
               lie
               or
               
                 speak
                 Truth
              
               ,
               to
               
               honour
               our
               Parents
               or
               to
               scorn
               and
               despise
               them
               are
               things
               of
               an
               indifferent
               Nature
               ;
               but
               as
               soon
               as
               ever
               we
               open
               the
               Eye
               of
               our
               Reason
               we
               discern
               such
               an
               essential
               Difference
               between
               them
               ,
               as
               forces
               us
               to
               condemn
               the
               one
               and
               approve
               the
               other
               .
               And
               accordingly
               as
               for
               the
               great
               strokes
               of
               Iniquity
               ,
               we
               find
               they
               have
               as
               much
               the
               Universal
               Judgment
               of
               our
               Reason
               against
               them
               as
               any
               
                 false
                 Conclusion
              
               in
               the
               Mathematicks
               ;
               whilst
               the
               Goodness
               of
               their
               contrary
               Vertues
               is
               as
               universally
               acknowledged
               by
               us
               as
               the
               Truth
               of
               any
               
                 first
                 Principle
              
               in
               Philosophy
               .
               Since
               therefore
               God
               hath
               so
               framed
               our
               Understanding
               as
               that
               it
               cannot
               calmly
               reflect
               upon
               our
               Actions
               without
               distinguishing
               between
               the
               good
               and
               bad
               ,
               he
               hath
               hereby
               sufficiently
               revealed
               to
               us
               what
               that
               good
               is
               that
               immutably
               binds
               and
               obliges
               us
               .
            
             
               III.
               GOD
               hath
               so
               contrived
               our
               Natures
               as
               that
               we
               are
               thrust
               on
               by
               our
               own
               Instincts
               and
               Passions
               to
               those
               Actions
               which
               are
               morally
               Good
               and
               do
               make
               for
               our
               Happiness
               .
               For
               we
               are
               framed
               and
               constituted
               with
               such
               Passions
               and
               Affections
               as
               do
               naturally
               point
               and
               direct
               us
               unto
               vertuous
               Actions
               ;
               and
               tho
               by
               the
               Constitution
               of
               our
               Natures
               ,
               our
               Passions
               are
               subjected
               to
               our
               Reason
               ,
               and
               all
               our
               Vertue
               
               consists
               in
               being
               
                 reasonably
                 affected
              
               ,
               yet
               in
               the
               very
               Nature
               of
               our
               Passions
               there
               is
               a
               certain
               Tendency
               and
               Direction
               to
               Vertue
               ,
               antecedent
               to
               all
               our
               Reasoning
               and
               Discourse
               .
               Which
               Theages
               the
               Pythagorean
               stiles
               a
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 a
                 certain
                 natural
                 Impetus
                 or
                 Enthusiasme
                 by
                 which
                 without
                 any
                 previous
                 Discourse
                 or
                 Deliberation
                 we
                 are
                 forcibly
                 carried
                 on
                 towards
                 vertuous
                 Actions
                 .
              
               For
               some
               Affections
               there
               are
               in
               our
               Nature
               ,
               which
               do
               in
               the
               general
               plainly
               signifie
               to
               us
               that
               there
               is
               such
               a
               thing
               as
               Moral
               Good
               and
               Evil
               in
               Humane
               Actions
               ;
               and
               others
               that
               do
               as
               plainly
               point
               out
               what
               those
               Actions
               are
               wherein
               this
               moral
               good
               and
               evil
               is
               subjected
               .
               Of
               the
               first
               sort
               are
               the
               Affections
               of
               Love
               and
               Hatred
               ,
               Complacency
               and
               Horror
               ,
               Glory
               and
               Shame
               ,
               Repentance
               and
               Self-satisfaction
               ;
               which
               plainly
               declare
               that
               there
               are
               answerable
               Objects
               in
               the
               Nature
               of
               Things
               and
               Actions
               ;
               that
               there
               is
               a
               Good
               to
               be
               beloved
               and
               an
               Evil
               to
               be
               hated
               ;
               a
               Deformity
               to
               be
               abhorred
               and
               a
               Beauty
               to
               be
               delighted
               in
               ;
               an
               Excellency
               to
               be
               
                 gloried
                 in
              
               and
               a
               Filthiness
               to
               be
               
                 ashamed
                 of
              
               ;
               a
               Well-doing
               to
               be
               satisfied
               〈…〉
               an
               Ill
               doing
               to
               be
               
                 repented
                 of
              
               .
               For
               〈◊〉
               the●e
               were
               no
               such
               real
               Distinctions
               in
               
               the
               Nature
               of
               Things
               and
               Actions
               ,
               all
               these
               Affections
               in
               us
               would
               be
               utterly
               vain
               and
               impertinent
               .
               And
               as
               these
               Affections
               of
               our
               Nature
               do
               signifie
               in
               the
               general
               that
               there
               is
               a
               moral
               Good
               and
               Evil
               in
               our
               Actions
               ,
               so
               there
               are
               others
               which
               do
               particularly
               point
               out
               what
               Actions
               are
               morally
               Good
               and
               what
               Evil.
               Thus
               for
               Instance
               ,
               the
               Passions
               of
               Veneration
               and
               Disdain
               do
               plainly
               direct
               us
               to
               Honour
               God
               and
               our
               Superiors
               ,
               and
               to
               be
               constant
               in
               good
               Courses
               out
               of
               a
               generous
               Scorn
               of
               all
               Temptations
               to
               the
               contrary
               .
               Thus
               Commiseration
               and
               Envy
               direct
               us
               to
               Charity
               and
               Justice
               ,
               to
               lament
               and
               assist
               those
               who
               are
               undeservedly
               unfortunate
               ,
               and
               to
               be
               displeased
               with
               the
               Advancement
               of
               base
               and
               undeserving
               People
               ;
               and
               consequently
               to
               be
               just
               and
               equal
               in
               our
               Distributions
               ,
               and
               to
               proportion
               them
               to
               mens
               Merit
               and
               Desert
               .
               For
               by
               this
               Passion
               of
               Envy
               Nature
               teaches
               us
               that
               there
               is
               such
               a
               thing
               as
               just
               and
               
                 unjust
                 ,
                 equal
              
               and
               unequal
               ,
               and
               that
               the
               former
               is
               to
               be
               embraced
               and
               the
               latter
               to
               be
               shunned
               .
               And
               to
               name
               no
               more
               ,
               thus
               Sorrow
               and
               Joy
               doth
               by
               a
               silent
               Language
               disswade
               us
               from
               injuring
               and
               perswade
               us
               to
               benefit
               one
               another
               .
               For
               so
               by
               the
               mournful
               Voice
               ,
               the
               dejected
               Eyes
               and
               Countenance
               ,
               the
               Sighs
               and
               
               Groans
               and
               Tears
               of
               the
               sorrowful
               and
               opprest
               ,
               (
               all
               which
               are
               the
               powerful
               Rhetorick
               of
               Nature
               )
               we
               are
               importuned
               not
               only
               to
               forbear
               heaping
               any
               further
               Injuries
               upon
               them
               ,
               but
               also
               to
               commiserate
               their
               Griefs
               ,
               and
               by
               our
               timely
               Aids
               to
               succour
               and
               relieve
               them
               .
               As
               on
               the
               contrary
               the
               florid
               and
               chearful
               Looks
               ,
               the
               pleasant
               and
               grateful
               Air
               which
               we
               behold
               in
               those
               that
               rejoyce
               ,
               are
               so
               many
               Charms
               and
               Attractives
               by
               which
               Nature
               allures
               us
               to
               mutual
               Vrbanity
               and
               Sweetness
               of
               Behaviour
               ,
               and
               a
               continual
               Study
               to
               please
               and
               gratifie
               one
               another
               .
               By
               these
               and
               many
               other
               Instances
               I
               might
               give
               ,
               it
               is
               evident
               that
               tho
               by
               our
               own
               ill
               Government
               we
               too
               often
               deprave
               our
               Affections
               and
               corrupt
               them
               into
               Vices
               ,
               yet
               their
               natural
               Drift
               and
               tendency
               lies
               towards
               Vertue
               .
               Thus
               by
               their
               own
               natural
               Light
               which
               they
               carry
               before
               us
               ,
               they
               direct
               our
               steps
               to
               the
               Way
               we
               are
               to
               walk
               in
               ,
               and
               point
               out
               all
               those
               Tracts
               of
               eternal
               Goodness
               that
               lead
               to
               our
               Happiness
               .
               For
               since
               these
               Affections
               are
               in
               us
               antecedently
               to
               all
               our
               Deliberations
               and
               Choices
               ,
               it
               is
               evident
               they
               were
               placed
               there
               by
               the
               Author
               of
               our
               Natures
               ;
               and
               therefore
               since
               't
               is
               He
               who
               hath
               inclined
               them
               to
               all
               that
               they
               naturally
               incline
               to
               ,
               He
               doth
               in
               Effect
               direct
               
               and
               guide
               us
               by
               their
               Inclinations
               .
               So
               that
               their
               natural
               Tendencies
               and
               Directions
               are
               the
               
                 Voice
                 of
                 God
              
               in
               our
               Natures
               ,
               which
               murmurs
               and
               whispers
               to
               us
               that
               natural
               Law
               which
               our
               Reason
               indeed
               doth
               more
               plainly
               and
               articulately
               promulge
               .
               And
               from
               this
               natural
               Tendency
               of
               our
               Affections
               to
               Good
               proceeds
               that
               pleasant
               and
               painful
               Sense
               of
               good
               and
               bad
               Actions
               which
               we
               experience
               in
               our selves
               before
               ever
               we
               can
               discourse
               .
               For
               thus
               before
               we
               are
               capable
               of
               reasoning
               our selves
               into
               any
               Pleasure
               or
               Displeasure
               ,
               our
               Nature
               is
               rejoyced
               in
               a
               kind
               or
               just
               Action
               either
               in
               our selves
               or
               others
               ,
               and
               we
               are
               sensibly
               pleased
               when
               we
               have
               pleasured
               those
               that
               oblige
               us
               ,
               and
               as
               sensibly
               grieved
               when
               we
               are
               conscious
               of
               having
               grieved
               and
               offended
               them
               .
               We
               love
               to
               see
               those
               fare
               well
               who
               we
               imagine
               have
               deserved
               well
               ;
               and
               when
               any
               unjust
               Violence
               is
               offered
               them
               ,
               our
               Nature
               
                 shrinks
                 at
              
               and
               abhors
               it
               .
               We
               pity
               and
               compassionate
               the
               miserable
               when
               we
               know
               not
               why
               ;
               and
               are
               ready
               to
               offer
               at
               their
               Relief
               when
               we
               can
               give
               no
               Reason
               for
               it
               ;
               which
               shews
               that
               these
               things
               proceed
               not
               either
               from
               our
               Education
               or
               deliberate
               Choice
               ,
               but
               from
               the
               Nature
               of
               our
               Affections
               which
               have
               a
               Sympathy
               with
               Vertue
               ,
               and
               an
               Antipathy
               to
               Vice
               implanted
               
               in
               their
               very
               Constitution
               .
               And
               hence
               it
               is
               that
               in
               the
               Beginnings
               of
               Sin
               our
               Nature
               is
               commonly
               so
               shy
               of
               an
               evil
               Action
               ;
               that
               it
               approaches
               it
               with
               such
               a
               modest
               Coyness
               ,
               and
               goes
               blushing
               to
               it
               like
               a
               bashful
               Virgin
               to
               an
               Adulterers
               Bed
               ;
               that
               it
               passes
               into
               it
               with
               such
               Regret
               and
               Reluctancy
               ,
               and
               looks
               back
               upon
               it
               with
               such
               Shame
               and
               Confusion
               ;
               which
               in
               our
               tender
               years
               ,
               when
               as
               yet
               we
               are
               not
               arrived
               to
               the
               Exercise
               of
               our
               Understandings
               ,
               cannot
               be
               supposed
               to
               proceed
               from
               Reason
               and
               Conscience
               ,
               and
               therefore
               must
               be
               from
               the
               natural
               Sense
               of
               our
               Affections
               ,
               which
               by
               these
               and
               such
               like
               Indications
               do
               signifie
               that
               they
               are
               violated
               and
               offended
               .
               Now
               this
               natural
               Sense
               of
               Good
               and
               Evil
               which
               springs
               from
               the
               Frame
               and
               Nature
               of
               our
               Affections
               ,
               was
               doubtless
               intended
               by
               God
               to
               be
               the
               〈◊〉
               guide
               of
               Humane
               Nature
               ;
               that
               so
               when
               as
               yet
               't
               is
               not
               capable
               of
               following
               Reason
               and
               Conscience
               ,
               it
               might
               be
               directed
               to
               what
               is
               Good
               and
               be
               preserved
               from
               wicked
               Habits
               and
               Prejudices
               by
               its
               own
               Sense
               and
               Feeling
               ,
               till
               such
               time
               as
               it
               's
               capable
               of
               the
               Conduct
               of
               Reason
               ;
               that
               so
               when
               this
               leading
               Faculty
               undertakes
               the
               Charge
               of
               it
               ,
               it
               may
               find
               it
               〈…〉
               to
               its
               〈◊〉
               and
               
               be
               able
               to
               manage
               it
               with
               more
               Ease
               and
               Facility
               .
               And
               thus
               by
               the
               natural
               Drift
               and
               Tendency
               of
               our
               Affections
               God
               hath
               plainly
               revealed
               to
               us
               what
               is
               good
               and
               what
               not
               .
            
             
               IV.
               GOD
               hath
               also
               entailed
               upon
               our
               Actions
               natural
               Rewards
               and
               Punishments
               ,
               and
               thereby
               plainly
               declared
               which
               are
               good
               and
               which
               evil
               .
               For
               it
               is
               easily
               demonstrable
               by
               an
               Induction
               of
               Particulars
               ,
               that
               every
               Vertue
               hath
               some
               natural
               Efficacy
               in
               it
               to
               advance
               both
               our
               publick
               Good
               and
               our
               private
               Interest
               .
               That
               Temperance
               and
               
                 Charity
                 ,
                 Righteousness
              
               and
               
                 Fidelity
                 ,
                 Gratitude
              
               and
               Humility
               are
               not
               only
               convenient
               ,
               but
               absolutely
               necessary
               to
               our
               Joy
               and
               Comfort
               ,
               our
               Peace
               and
               Quietness
               ,
               our
               Safety
               and
               Contentment
               ;
               to
               the
               Health
               of
               our
               Body
               and
               the
               Satisfaction
               of
               our
               Mind
               ,
               and
               the
               Security
               and
               Happiness
               of
               our
               Society
               with
               one
               another
               .
               Whereas
               on
               the
               contrary
               ,
               Vice
               naturally
               teems
               with
               mischievous
               Effects
               ,
               and
               is
               ever
               productive
               of
               Horror
               in
               the
               Conscience
               ,
               Anguish
               in
               the
               mind
               ,
               Discord
               in
               the
               Affections
               ,
               Diseases
               in
               the
               Body
               ,
               and
               Confusions
               and
               Disturbances
               in
               Humane
               Society
               .
               Since
               therefore
               the
               Divine
               Wisdom
               and
               Contrivance
               hath
               thus
               inseparably
               coupled
               good
               Effects
               to
               good
               Actions
               and
               evil
               ones
               to
               evil
               ,
               it
               hath
               hereby
               very
               plainly
               and
               
               sensibly
               declared
               to
               us
               what
               it
               would
               have
               us
               do
               and
               what
               not
               .
               For
               seeing
               it
               hath
               so
               constituted
               things
               as
               that
               in
               the
               Course
               of
               Nature
               such
               Proportions
               of
               Happiness
               do
               necessarily
               result
               to
               us
               from
               such
               Actions
               ,
               and
               such
               Proportions
               of
               Misery
               from
               their
               Contraries
               ,
               what
               can
               be
               more
               evident
               than
               that
               its
               Design
               was
               hereby
               to
               encourage
               us
               to
               the
               one
               and
               affright
               us
               from
               the
               other
               ?
               So
               that
               by
               these
               natural
               Rewards
               and
               Punishments
               which
               in
               the
               Course
               of
               things
               God
               hath
               chained
               to
               our
               Actions
               ,
               he
               hath
               as
               expresly
               prescribed
               us
               what
               to
               do
               and
               what
               not
               ,
               as
               he
               could
               have
               done
               if
               he
               had
               spoken
               to
               us
               in
               an
               audible
               voice
               from
               the
               Battlements
               of
               Heaven
               .
               For
               since
               the
               whole
               Train
               of
               Natural
               Effects
               is
               to
               be
               resolved
               into
               the
               Providence
               of
               God
               ,
               and
               since
               his
               Providence
               hath
               so
               ordered
               and
               contrived
               things
               as
               that
               in
               the
               ordinary
               Course
               of
               them
               good
               Effects
               do
               spring
               out
               of
               good
               Actions
               and
               evil
               out
               of
               evil
               ones
               ,
               what
               else
               could
               he
               intend
               by
               it
               but
               to
               allure
               us
               to
               the
               one
               ,
               and
               terrifie
               us
               from
               the
               other
               ?
               For
               it
               is
               by
               Rewards
               and
               Punishments
               that
               all
               Lawgivers
               declare
               their
               Will
               and
               Pleasure
               concerning
               those
               Actions
               which
               they
               command
               and
               sorbid
               ;
               and
               therefore
               since
               God
               in
               his
               Providential
               Government
               of
               the
               World
               hath
               
               thought
               good
               to
               link
               natural
               Rewards
               to
               such
               Actions
               ,
               and
               natural
               Punishments
               to
               such
               ,
               these
               are
               to
               be
               lookt
               upon
               as
               the
               great
               Sanctions
               of
               the
               Law
               of
               Nature
               ,
               whereby
               he
               commands
               what
               pleases
               and
               prohibits
               what
               displeases
               him
               .
               For
               when
               God
               had
               no
               otherwise
               revealed
               himself
               to
               the
               World
               than
               only
               by
               the
               establsht
               Course
               and
               Nature
               of
               things
               ,
               that
               was
               the
               great
               Bible
               by
               which
               alone
               Mankind
               was
               instructed
               in
               their
               Duty
               ;
               and
               there
               being
               no
               revealed
               Threats
               or
               Promises
               annexed
               to
               good
               and
               bad
               Actions
               ,
               Gods
               Will
               and
               Pleasure
               concerning
               them
               was
               visible
               only
               in
               the
               good
               and
               bad
               Consequents
               which
               they
               drew
               after
               them
               ;
               which
               are
               so
               plain
               and
               obvious
               to
               the
               Observation
               of
               Mankind
               ,
               that
               't
               would
               be
               the
               most
               inexcusable
               Inadvertency
               not
               to
               take
               Notice
               of
               them
               .
               So
               that
               the
               moral
               Good
               and
               Evil
               of
               all
               Actions
               ,
               finally
               resolves
               into
               the
               natural
               Good
               and
               Evil
               that
               is
               appendant
               to
               them
               ;
               and
               therefore
               are
               our
               Actions
               morally
               good
               because
               they
               are
               naturally
               beneficial
               to
               us
               ,
               and
               therefore
               morally
               evil
               because
               they
               are
               naturally
               prejudicial
               and
               hurtful
               ;
               and
               those
               which
               in
               their
               own
               nature
               are
               neither
               good
               nor
               evil
               ,
               are
               indifferent
               in
               themselves
               ,
               and
               left
               altogether
               undetermined
               by
               the
               Law
               of
               Nature
               ,
               which
               commands
               
               and
               forbids
               nothing
               but
               under
               the
               Sanction
               of
               those
               natural
               Rewards
               and
               Punishments
               which
               in
               the
               Course
               of
               things
               are
               made
               necessary
               to
               Humane
               Actions
               .
            
             
               V.
               TO
               these
               natural
               Rewards
               and
               Punishments
               which
               God
               hath
               entailed
               upon
               good
               and
               bad
               Actions
               ,
               he
               hath
               thought
               good
               many
               times
               to
               superadd
               
                 supernatural
                 Blessings
              
               and
               Judgments
               .
               For
               tho
               he
               had
               before
               sufficiently
               expressed
               his
               Will
               concerning
               Humane
               Actions
               in
               the
               great
               
                 Bible
                 of
                 Nature
              
               ,
               and
               by
               their
               natural
               Effects
               had
               plainly
               enough
               distinguished
               the
               good
               from
               the
               bad
               ;
               yet
               considering
               what
               heedless
               and
               inobservant
               Creatures
               we
               are
               ,
               and
               how
               apt
               to
               overlook
               the
               ordinary
               Consequents
               of
               our
               Actions
               ,
               he
               hath
               not
               altogether
               abandoned
               us
               to
               the
               easie
               Instructions
               of
               Nature
               ,
               but
               out
               of
               his
               superabundant
               Care
               to
               shew
               us
               what
               is
               Good
               and
               lead
               us
               to
               our
               Duty
               and
               Happiness
               ,
               he
               hath
               from
               time
               to
               time
               seconded
               the
               natural
               Rewards
               and
               Punishments
               of
               our
               Actions
               with
               
                 supernatural
                 Favours
              
               and
               Judgments
               ;
               that
               so
               by
               these
               he
               might
               awake
               our
               drowsie
               Attention
               ,
               and
               revive
               in
               us
               the
               languishing
               sense
               of
               our
               Duty
               .
               Of
               which
               we
               have
               infinite
               Instances
               in
               the
               several
               Ages
               of
               the
               World
               ;
               there
               being
               scarce
               any
               History
               either
               Sacred
               or
               
               Prosane
               that
               abounds
               not
               with
               them
               .
               Several
               of
               which
               both
               Blessings
               and
               Judgments
               do
               as
               plainly
               evince
               themselves
               to
               be
               intended
               by
               God
               for
               Rewards
               and
               Punishments
               ,
               as
               if
               they
               had
               been
               attended
               with
               a
               Voice
               from
               Heaven
               proclaiming
               the
               Reasons
               for
               which
               they
               were
               sent
               .
               For
               how
               many
               famous
               Instances
               have
               of
               we
               miraculous
               Deliverances
               of
               Righteous
               Persons
               ,
               who
               by
               an
               Invisible
               Hand
               have
               been
               rescued
               from
               the
               greatest
               Dangers
               ,
               when
               in
               all
               outward
               appearance
               their
               Condition
               was
               hopeless
               and
               desperate
               ;
               and
               of
               wonderful
               Blessings
               that
               have
               hapned
               to
               them
               not
               only
               without
               ,
               but
               contrary
               to
               all
               secondary
               Causes
               ;
               of
               some
               that
               have
               been
               so
               eminently
               rewarded
               
                 in
                 kind
              
               ,
               as
               that
               the
               Goods
               which
               they
               received
               were
               most
               visible
               Significations
               of
               the
               Goods
               which
               they
               did
               ;
               of
               others
               who
               have
               received
               the
               Blessings
               which
               they
               have
               asked
               ,
               whilst
               they
               were
               praying
               for
               them
               ,
               and
               obtained
               them
               with
               such
               distinguishing
               Circumstances
               as
               plainly
               signified
               them
               to
               be
               the
               Answers
               and
               Returns
               of
               their
               devout
               Addresses
               to
               Heaven
               ?
               And
               so
               on
               the
               contrary
               ,
               how
               many
               notable
               Examples
               are
               there
               of
               such
               miraculous
               Judgments
               inflicted
               upon
               unrighteous
               Persons
               ,
               as
               have
               either
               exceeded
               the
               Power
               of
               secondary
               Causes
               or
               been
               
               caused
               by
               them
               contrary
               to
               their
               natural
               tendencies
               ;
               of
               men
               that
               have
               been
               punished
               in
               the
               very
               Act
               of
               their
               Sin
               ,
               and
               sometimes
               in
               the
               very
               Part
               by
               which
               they
               have
               offended
               ;
               that
               have
               had
               the
               evil
               of
               their
               Sin
               retaliated
               upon
               them
               in
               a
               correspondent
               Evil
               of
               Suffering
               ,
               and
               been
               struck
               with
               those
               very
               Judgments
               which
               they
               have
               imprecated
               on
               themselves
               in
               the
               Justification
               of
               a
               known
               Falshood
               ?
               All
               which
               supernatural
               Judgments
               and
               Blessings
               of
               God
               are
               only
               his
               Comments
               on
               the
               Text
               of
               Nature
               ,
               by
               which
               he
               farther
               explains
               to
               us
               the
               Meaning
               of
               those
               natural
               Rewards
               and
               Punishments
               which
               Vertue
               and
               Vice
               draw
               after
               them
               ,
               and
               shews
               us
               what
               clear
               Indications
               they
               are
               of
               his
               Almighty
               Pleasure
               and
               Displeasure
               .
               For
               when
               he
               rewards
               men
               supernaturally
               it
               is
               for
               those
               Actions
               that
               carry
               a
               natural
               Reward
               with
               them
               ,
               and
               when
               he
               punishes
               them
               supernaturally
               it
               is
               for
               such
               Actions
               as
               do
               carry
               a
               natural
               Punishment
               with
               them
               ;
               so
               that
               his
               supernatural
               Rewards
               and
               Punishments
               do
               speak
               the
               same
               Sense
               and
               Language
               with
               his
               natural
               ,
               only
               they
               speak
               plainer
               and
               louder
               to
               rouse
               and
               awake
               those
               stupid
               Souls
               that
               are
               deaf
               to
               and
               regardless
               of
               the
               soft
               and
               still
               voice
               of
               natural
               Rewards
               and
               Punishments
               .
               Thus
               when
               the
               old
               
               World
               by
               not
               attending
               to
               the
               natural
               Consequents
               of
               their
               own
               Actions
               had
               almost
               extinguished
               their
               Sense
               of
               Good
               and
               Evil
               ,
               God
               by
               a
               
                 supernatural
                 Deluge
              
               in
               which
               he
               drowned
               the
               wicked
               and
               preserved
               the
               righteous
               ,
               consigned
               to
               all
               future
               Generations
               a
               standing
               Monument
               of
               his
               Hatred
               of
               Sin
               and
               Love
               of
               Righteousness
               ;
               that
               so
               by
               the
               Remembrance
               of
               it
               he
               might
               keep
               Mens
               heedless
               Minds
               more
               attentive
               to
               the
               natural
               Rewards
               and
               Punishments
               of
               their
               Actions
               .
               And
               when
               the
               Remembrance
               of
               this
               was
               almost
               
                 worn
                 out
              
               ,
               and
               with
               it
               mens
               natural
               Sense
               of
               good
               and
               evil
               ,
               God
               by
               
                 raining
                 down
              
               Fire
               and
               Brimstone
               upon
               Sodom
               and
               Gomorra
               ,
               and
               rescuing
               the
               Righteous
               Lot
               from
               that
               dire
               Conflagration
               ,
               alarmed
               the
               World
               with
               a
               new
               Declaration
               of
               the
               wide
               Distinction
               he
               makes
               between
               Vertue
               and
               Vice.
               And
               lastly
               ,
               when
               the
               Vertue
               of
               these
               great
               Examples
               was
               almost
               spent
               ,
               God
               raised
               up
               the
               People
               of
               Israel
               ,
               and
               by
               the
               miraculous
               Blessings
               he
               bestowed
               on
               them
               when
               they
               did
               well
               ,
               and
               the
               stupendous
               Judgments
               he
               inflicted
               when
               they
               did
               wickedly
               ,
               exposed
               them
               to
               all
               the
               Nations
               round
               about
               for
               a
               standing
               Demonstration
               of
               the
               vast
               Difference
               he
               makes
               between
               Good
               and
               Evil.
               For
               so
               the
               Psalmist
               tells
               us
               ,
               
               Psalm
               98.
               verse
               2.
               compared
               with
               Psalm
               102.
               verse
               15.
               
               
                 The
                 Lord
                 hath
                 made
                 known
                 his
                 Salvation
                 ,
                 his
                 Righteousness
                 hath
                 he
                 openly
                 shewed
                 in
                 the
                 sight
                 of
                 the
                 Heathen
                 ;
                 that
                 the
                 Heathen
                 might
                 fear
                 the
                 Name
                 of
                 the
                 Lord
                 ,
                 and
                 all
                 the
                 Kings
                 of
                 the
                 Earth
                 his
                 Glory
                 .
              
               Thus
               by
               frequent
               Examples
               of
               supernatural
               Rewards
               and
               Punishments
               God
               hath
               been
               always
               instructing
               the
               degenerate
               World
               in
               the
               essential
               Differences
               between
               Good
               and
               Evil.
               
            
             
               VI.
               AND
               lastly
               ,
               To
               inforce
               all
               this
               God
               hath
               made
               sundry
               supernatural
               Revelations
               ,
               wherein
               he
               hath
               plainly
               instructed
               us
               what
               Actions
               are
               good
               and
               what
               evil
               .
               That
               he
               hath
               made
               sundry
               Revelations
               to
               the
               World
               is
               evident
               in
               Fact
               ,
               because
               there
               are
               sundry
               Revelations
               extant
               ,
               which
               by
               those
               many
               miraculous
               Effects
               of
               the
               Divine
               Power
               that
               attended
               the
               Ministration
               of
               them
               ,
               have
               been
               sufficiently
               demonstrated
               to
               be
               of
               a
               
                 divine
                 Original
              
               .
               And
               such
               are
               those
               contained
               in
               the
               five
               Books
               of
               Moses
               ,
               and
               the
               Prophets
               ,
               which
               have
               been
               all
               most
               amply
               confirmed
               ,
               both
               by
               the
               Miracles
               which
               were
               wrought
               by
               their
               inspired
               Authors
               ,
               and
               the
               exact
               Accomplishment
               of
               the
               several
               Predictions
               contained
               in
               them
               .
               And
               such
               is
               also
               the
               last
               and
               best
               Revelation
               contained
               in
               the
               
                 New
                 Testament
              
               ;
               which
               
               both
               by
               the
               Types
               and
               Predictions
               of
               the
               Law
               and
               Prophets
               ,
               and
               the
               infinite
               Miracles
               wrought
               by
               Jesus
               and
               his
               Followers
               ,
               together
               with
               its
               own
               inherent
               Wisdom
               and
               Goodness
               ,
               hath
               been
               so
               effectually
               proved
               a
               
                 divine
                 Revelation
              
               ,
               that
               nothing
               but
               Ignorance
               or
               inveterate
               Prejudice
               can
               cause
               any
               man
               to
               disbelieve
               or
               suspect
               it
               .
            
             
               NOW
               if
               you
               consult
               these
               several
               Revelations
               ,
               you
               will
               find
               that
               the
               main
               Drift
               and
               Design
               of
               them
               is
               to
               detect
               and
               expose
               what
               is
               morally
               evil
               ,
               and
               explain
               and
               recommend
               to
               us
               what
               is
               morally
               good
               .
               For
               thus
               the
               several
               Revelations
               made
               to
               Abraham
               and
               his
               Children
               ,
               were
               only
               so
               many
               Repetitions
               of
               that
               
                 Covenant
                 of
                 Righteousness
              
               which
               God
               had
               struck
               with
               them
               ,
               to
               encourage
               them
               to
               persevere
               in
               Well-doing
               .
               Thus
               the
               Law
               of
               Moses
               consisted
               partly
               of
               
                 Ceremonial
                 Rites
              
               ,
               which
               were
               either
               intended
               for
               Divine
               Hieroglyphics
               to
               instruct
               that
               dull
               and
               stupid
               People
               in
               the
               Principles
               of
               inward
               Purity
               and
               Goodness
               ,
               or
               else
               for
               Types
               and
               Figures
               of
               the
               holy
               Mysteries
               of
               the
               Gospel
               :
               and
               partly
               of
               Precepts
               of
               Morality
               ,
               together
               with
               some
               few
               of
               Policy
               ,
               suited
               to
               the
               Genius
               of
               that
               People
               ;
               and
               partly
               of
               such
               Promises
               and
               Threats
               as
               were
               judged
               most
               apt
               to
               oblige
               them
               to
               the
               Practice
               of
               Piety
               .
               
               And
               as
               for
               the
               Prophets
               ,
               the
               substance
               of
               their
               Revelations
               was
               either
               Reprehensions
               of
               Sin
               together
               with
               severe
               Denunciations
               against
               it
               ;
               or
               Invitations
               to
               Vertue
               and
               Piety
               together
               with
               gracious
               Promises
               to
               encourage
               them
               to
               practise
               it
               ;
               or
               Predictions
               of
               the
               Messias
               and
               of
               that
               
                 everlasting
                 Righteousness
              
               which
               was
               to
               be
               introduced
               by
               him
               .
               And
               then
               as
               for
               the
               Gospel
               ,
               all
               the
               Duty
               of
               it
               consists
               either
               in
               Instances
               ,
               or
               Means
               and
               Instruments
               of
               Moral
               Goodness
               ;
               and
               all
               the
               Doctrins
               of
               it
               are
               nothing
               but
               powerful
               Arguments
               to
               oblige
               us
               to
               the
               Practice
               of
               those
               Duties
               .
               Thus
               the
               great
               Intendment
               of
               all
               Gods
               Revelations
               is
               to
               explain
               and
               enforce
               the
               Duties
               of
               Morality
               ;
               to
               discover
               the
               Nature
               ,
               and
               lead
               us
               on
               to
               the
               Practice
               of
               them
               by
               the
               most
               powerful
               Obligations
               .
               And
               in
               this
               most
               perfect
               Map
               of
               the
               Road
               to
               Happiness
               ,
               all
               the
               Tracts
               of
               Piety
               and
               Vertue
               are
               so
               plainly
               described
               and
               delineated
               to
               us
               ,
               that
               no
               man
               can
               possibly
               miss
               his
               Way
               ,
               that
               sincerely
               inquires
               after
               it
               .
               For
               tho
               in
               matters
               of
               Opinion
               men
               may
               be
               innocently
               mislead
               and
               deceived
               ,
               yet
               there
               is
               no
               Article
               either
               of
               Doctine
               or
               Duty
               upon
               which
               our
               Happiness
               necessarily
               depends
               ,
               wherein
               it
               is
               possible
               for
               an
               honest
               and
               diligent
               Mind
               to
               be
               mistaken
               .
               And
               thus
               you
               
               see
               by
               how
               many
               excellent
               Ways
               God
               hath
               discovered
               to
               us
               which
               of
               our
               Actions
               are
               good
               and
               which
               evil
               .
               So
               that
               if
               after
               all
               this
               we
               proceed
               in
               any
               sinful
               and
               immoral
               Courses
               ,
               we
               are
               utterly
               inexcusable
               .
               For
               if
               after
               God
               hath
               thus
               plainly
               made
               known
               his
               Will
               to
               us
               ,
               we
               still
               persist
               to
               contradict
               it
               in
               our
               Practice
               ,
               we
               do
               thereby
               in
               effect
               declare
               that
               we
               
                 regard
                 not
              
               the
               Almighty
               ,
               and
               that
               we
               will
               do
               what
               we
               list
               ,
               let
               him
               will
               what
               he
               pleases
               .
               And
               what
               an
               unpardonable
               Insolence
               is
               it
               for
               us
               who
               depend
               upon
               his
               Breath
               ,
               and
               hang
               upon
               his
               Providence
               every
               moment
               ,
               to
               treat
               him
               as
               if
               he
               had
               nothing
               to
               do
               with
               us
               ,
               and
               were
               the
               merest
               Cypher
               and
               most
               insignificant
               ▪
               Being
               in
               the
               World
               ?
               For
               though
               't
               is
               true
               he
               hath
               not
               made
               so
               full
               a
               Discovery
               of
               his
               Will
               to
               some
               as
               to
               others
               ,
               yet
               he
               hath
               so
               sufficiently
               discovered
               it
               to
               all
               ,
               that
               none
               can
               pretend
               to
               the
               Excuse
               either
               of
               invincible
               or
               unaffected
               Ignorance
               .
               For
               as
               for
               the
               Heathen
               ,
               though
               they
               have
               no
               Revelation
               of
               Gods
               Will
               without
               them
               ,
               yet
               they
               have
               the
               Bible
               of
               Conscience
               within
               them
               ,
               and
               the
               large
               and
               legible
               Bible
               of
               Nature
               that
               lies
               continually
               open
               before
               them
               ,
               in
               which
               they
               may
               easily
               read
               the
               principal
               Differences
               between
               Good
               and
               Evil
               ,
               and
               all
               the
               great
               
               Principles
               of
               Morality
               .
               And
               if
               notwithstanding
               this
               they
               will
               be
               so
               regardless
               of
               God
               as
               not
               to
               attend
               to
               and
               comply
               with
               those
               natural
               Discoveries
               of
               his
               Will
               ,
               what
               Pretence
               can
               be
               made
               for
               them
               why
               they
               should
               not
               perish
               for
               ever
               in
               their
               Obstinacy
               ?
               For
               as
               the
               Apostle
               tells
               us
               ,
               
                 though
                 they
                 had
                 not
                 the
                 Law
                 ,
              
               that
               is
               ,
               the
               revealed
               Law
               ,
               
                 yet
                 they
                 did
              
               ,
               or
               at
               least
               might
               have
               done
               ,
               
                 by
                 nature
                 the
                 things
                 contained
                 in
                 the
                 Law
                 ;
                 and
                 therefore
                 as
                 many
                 of
                 them
                 ,
              
               saith
               he
               ,
               
                 as
                 sinned
                 without
              
               this
               revealed
               
                 Law
                 ,
                 shall
                 perish
                 without
                 the
                 Law
                 ,
              
               that
               is
               ,
               by
               the
               Sentence
               of
               the
               Law
               of
               Nature
               ,
               Rom.
               2.12
               ,
               14.
               
               And
               then
               as
               for
               the
               Jews
               ,
               besides
               those
               natural
               Indications
               of
               Gods
               Will
               which
               they
               had
               in
               common
               with
               the
               Heathen
               ,
               they
               had
               sundry
               supernatural
               ones
               ;
               they
               had
               sundry
               great
               and
               notorious
               Examples
               of
               Gods
               rewarding
               good
               men
               ,
               and
               punishing
               bad
               ;
               and
               besides
               they
               had
               the
               Law
               of
               Moses
               ,
               the
               Moral
               part
               of
               which
               was
               but
               a
               
                 new
                 Edition
              
               of
               the
               Law
               of
               Nature
               ;
               as
               for
               the
               Ceremonial
               Part
               of
               it
               ,
               it
               was
               though
               an
               obscure
               ,
               yet
               an
               intelligible
               Representation
               of
               all
               those
               sublime
               Motives
               to
               Piety
               and
               Vertue
               ,
               which
               the
               Gospel
               more
               plainly
               proposes
               .
               So
               that
               would
               the
               Jews
               but
               have
               heedfully
               attended
               either
               to
               the
               
                 spiritual
                 Sense
              
               of
               their
               Law
               ,
               or
               to
               
               the
               Sermons
               of
               their
               Prophets
               which
               very
               much
               cleared
               and
               explained
               it
               ,
               they
               could
               not
               have
               been
               ignorant
               either
               of
               any
               material
               Part
               of
               their
               Duty
               ,
               or
               of
               any
               considerable
               Motive
               by
               which
               it
               is
               pressed
               and
               inforced
               .
               And
               if
               notwithstanding
               ,
               they
               would
               be
               so
               regardless
               of
               God
               ,
               as
               to
               take
               no
               notice
               of
               his
               Judgments
               and
               Mercies
               ;
               so
               rude
               to
               his
               Authority
               as
               not
               to
               mind
               either
               his
               Law
               within
               or
               his
               Law
               without
               them
               ,
               upon
               what
               reasonable
               Pretence
               can
               they
               excuse
               themselves
               ?
               But
               then
               as
               for
               us
               Christians
               we
               have
               not
               only
               all
               those
               natural
               Discoveries
               of
               our
               Duty
               which
               the
               Heathen
               had
               ,
               and
               all
               those
               Supernatural
               ones
               which
               the
               Jews
               had
               ,
               but
               a
               great
               deal
               more
               .
               For
               in
               our
               Revelation
               the
               Laws
               and
               Motives
               of
               Vertue
               are
               set
               before
               us
               in
               a
               much
               clearer
               Light
               ,
               and
               are
               neither
               wrapt
               up
               in
               Mystical
               Senses
               ,
               nor
               overcast
               with
               typical
               Representations
               ,
               but
               laid
               before
               us
               in
               the
               most
               plain
               and
               easie
               Propositions
               .
               For
               that
               which
               was
               the
               Mystical
               Sense
               of
               the
               Jewish
               Law
               ,
               is
               the
               literal
               Sense
               of
               the
               Christian
               ;
               in
               which
               all
               those
               Precepts
               and
               Promises
               and
               Threats
               which
               were
               delivered
               to
               the
               Jews
               in
               dark
               Riddles
               ,
               obscure
               and
               typical
               Adumbrations
               ,
               are
               brought
               forth
               to
               us
               from
               behind
               the
               Curtain
               ,
               and
               proposed
               in
               plain
               and
               popular
               Articles
               .
               So
               
               that
               if
               we
               still
               continue
               in
               our
               sinful
               Courses
               ,
               we
               are
               of
               all
               men
               the
               most
               inexcusable
               .
               The
               Heathen
               may
               plead
               against
               the
               Jews
               ,
               that
               their
               Law
               of
               Nature
               was
               not
               so
               clear
               in
               its
               Precepts
               ,
               nor
               yet
               so
               cogent
               in
               its
               Motives
               as
               the
               Law
               of
               Moses
               ;
               the
               Jews
               may
               plead
               against
               us
               Christians
               ,
               that
               their
               Law
               of
               Moses
               was
               neither
               so
               express
               in
               its
               Precepts
               ,
               nor
               yet
               so
               intelligible
               in
               its
               best
               and
               most
               powerful
               Motives
               as
               our
               Gospel
               ;
               but
               as
               for
               us
               Christians
               ,
               we
               have
               nothing
               to
               plead
               ,
               but
               by
               our
               own
               Obstinacy
               against
               the
               clearest
               Discoveries
               of
               our
               Duty
               do
               stand
               condemned
               to
               everlasting
               Silence
               .
               So
               that
               when
               it
               shall
               appear
               at
               the
               dread
               Tribunal
               of
               God
               ,
               that
               we
               have
               persisted
               in
               our
               wickedness
               notwithstanding
               all
               these
               Advantages
               ,
               we
               must
               expect
               to
               be
               reproached
               by
               all
               the
               Reasonable
               World
               ,
               to
               be
               exploded
               and
               
                 hiss'd
                 at
              
               ,
               not
               only
               by
               Saints
               and
               Angels
               ,
               but
               by
               the
               Jews
               and
               the
               Gentiles
               ,
               and
               the
               Devils
               themselves
               ,
               who
               will
               all
               conspire
               with
               our
               own
               Consciences
               to
               second
               our
               woful
               Doom
               with
               the
               Loud
               Acclamation
               of
               
                 Just
                 and
                 Righteous
                 art
                 thou
                 O
                 Lord
                 in
                 all
                 thy
                 Ways
                 .
              
               Wherefore
               as
               we
               would
               not
               perish
               for
               ever
               without
               Pity
               and
               Excuse
               ,
               let
               us
               make
               hast
               to
               forsake
               all
               
                 ungodliness
                 and
                 worldly
                 Lusts
                 ,
                 and
                 to
                 live
                 soberly
                 ,
                 and
                 righteously
                 ,
                 and
                 godly
                 in
                 this
                 present
                 World.
                 
              
            
          
           
             
             
               SECT
               .
               III.
               That
               those
               Actions
               which
               carry
               with
               them
               this
               perpetual
               Obligation
               are
               the
               main
               and
               principal
               Parts
               of
               Religion
               .
            
             
               THE
               truth
               of
               which
               is
               most
               evident
               from
               the
               abovenamed
               Text
               ,
               Mic.
               6.8
               .
               
                 and
                 what
                 doth
                 the
                 Lord
                 require
                 of
                 thee
                 but
                 to
                 do
                 justly
                 ,
                 to
                 love
                 mercy
                 ,
                 and
                 to
                 walk
                 humbly
                 with
                 thy
                 God
                 ?
              
               Which
               Interrogation
               tho
               it
               implies
               not
               an
               absolute
               Negation
               ,
               viz.
               that
               the
               Lord
               required
               
                 nothing
                 else
              
               of
               them
               (
               for
               under
               the
               Law
               he
               required
               Sacrifices
               and
               sundry
               other
               positive
               Duties
               ,
               as
               under
               the
               Gospel
               he
               requires
               Sacraments
               and
               Reading
               and
               Hearing
               his
               holy
               Word
               ,
               &c.
               which
               are
               positive
               Duties
               as
               well
               as
               those
               legal
               Institutions
               of
               Moses
               ;
               )
               yet
               it
               plainly
               implies
               a
               comparative
               Negation
               ,
               viz.
               that
               the
               Lord
               requires
               nothing
               else
               so
               principally
               and
               affectionately
               ,
               so
               for
               the
               sake
               of
               the
               
                 things
                 themselves
              
               and
               upon
               the
               account
               of
               their
               own
               inherent
               Beauty
               and
               Goodness
               ,
               as
               he
               doth
               these
               Moral
               Duties
               here
               specified
               .
               He
               did
               indeed
               require
               the
               Jews
               to
               offer
               Sacrifice
               to
               him
               and
               to
               perform
               those
               other
               
                 Ceremonial
                 Rites
              
               specified
               in
               the
               
               Law
               of
               Moses
               ;
               and
               for
               them
               wilfully
               to
               have
               neglected
               those
               Duties
               would
               have
               been
               such
               an
               avowed
               Defiance
               to
               his
               Authority
               as
               would
               have
               rendred
               them
               justly
               obnoxious
               to
               all
               the
               Judgments
               threatned
               in
               their
               Law
               ;
               but
               yet
               he
               did
               much
               more
               earnestly
               require
               them
               to
               be
               just
               and
               merciful
               and
               humble
               ,
               and
               manifested
               himself
               to
               be
               far
               better
               pleased
               with
               one
               Act
               of
               Moral
               Goodness
               than
               with
               a
               thousand
               Sacrifices
               .
               And
               thus
               he
               requires
               of
               us
               Christians
               that
               we
               should
               communicate
               with
               him
               and
               with
               one
               another
               in
               our
               
                 Evangelical
                 Sacraments
              
               ,
               and
               dutifully
               conform
               to
               all
               those
               sacred
               Institutions
               and
               Solemnities
               of
               Religion
               which
               are
               contained
               in
               the
               Gospel
               ;
               and
               if
               we
               wilfully
               neglect
               them
               we
               justly
               incur
               all
               that
               everlasting
               Vengeance
               which
               is
               there
               denounced
               ;
               but
               yet
               our
               sincere
               compliance
               with
               the
               immutable
               Obligations
               of
               Piety
               and
               Vertue
               ,
               is
               a
               thousandfold
               more
               acceptable
               to
               God
               than
               our
               strictest
               Observation
               of
               these
               his
               positive
               Institutions
               .
               So
               that
               the
               Question
               in
               the
               Text
               
                 what
                 doth
                 the
                 Lord
                 require
                 of
                 thee
              
               plainly
               implies
               this
               Proposition
               ,
               that
               tho
               God
               doth
               exact
               of
               us
               certain
               Duties
               which
               are
               not
               moral
               ,
               
                 i.
                 e.
              
               have
               no
               intrinsick
               necessity
               in
               them
               ,
               yet
               it
               is
               the
               Moral
               Duties
               ,
               such
               as
               Justice
               and
               
               Mercy
               and
               Humility
               which
               he
               principally
               requires
               at
               our
               hand
               .
               Thus
               concerning
               Sacrifice
               ,
               God
               plainly
               tells
               us
               ,
               
                 I
                 will
                 have
                 Mercy
                 and
                 not
                 Sacrifice
                 ,
                 i.
                 e.
              
               I
               will
               have
               Mercy
               rather
               than
               Sacrifice
               ,
               Hos.
               6.6
               .
               And
               the
               Wise
               man
               assures
               us
               that
               
                 to
                 do
                 Justice
                 is
                 more
                 acceptable
                 to
                 the
                 Lord
                 than
                 Sacrifice
                 ,
              
               Prov.
               21.3
               .
               And
               to
               the
               same
               purpose
               our
               Saviour
               himself
               pronounceth
               ,
               even
               before
               that
               Ceremonial
               Worship
               was
               Abolished
               ,
               that
               
                 to
                 love
                 the
                 Lord
                 with
                 all
                 our
                 heart
                 ,
                 with
                 all
                 our
                 understanding
                 ,
                 with
                 all
                 our
                 Soul
                 ,
                 and
                 with
                 all
                 our
                 strength
                 ,
                 and
                 to
                 love
                 our
                 neighbour
                 as
                 our selves
                 is
                 more
                 than
                 all
                 burnt-Offerings
                 and
                 Sacrifices
                 ,
                 Mark
              
               12.33
               .
               But
               for
               the
               clearer
               Demonstration
               of
               this
               great
               and
               necessary
               Truth
               ,
               I
               shall
               endeavour
               ,
               First
               ,
               to
               prove
               the
               Truth
               of
               it
               by
               some
               Scripture
               Arguments
               ,
               Secondly
               ,
               to
               assign
               the
               Reasons
               of
               it
               .
               As
               for
               the
               Proof
               of
               it
               ,
               the
               following
               Particulars
               will
               be
               abundantly
               sufficient
               ,
            
             
               First
               ,
               THAT
               the
               Scripture
               plainly
               declares
               that
               the
               great
               Design
               of
               all
               the
               Doctrinals
               of
               Religion
               hath
               always
               been
               to
               move
               and
               perswade
               men
               to
               the
               practice
               of
               Moral
               Goodness
               .
            
             
               Secondly
               ,
               THAT
               the
               main
               Drift
               and
               Scope
               of
               all
               the
               positive
               Duties
               of
               Religion
               hath
               been
               always
               to
               improve
               and
               perfect
               men
               in
               Moral
               Goodness
               .
            
             
             
               Thirdly
               ,
               THAT
               God
               expresses
               in
               Scripture
               a
               great
               Contempt
               of
               all
               the
               positive
               Duties
               of
               Religion
               when
               ever
               they
               are
               separated
               from
               Moral
               Goodness
               .
            
             
               Fourthly
               ,
               THAT
               where
               ever
               we
               find
               the
               Whole
               of
               Religion
               
                 summ'd
                 up
              
               in
               a
               few
               Particulars
               ,
               they
               are
               always
               such
               as
               are
               Instances
               of
               Moral
               Goodness
               .
            
             
               Fifthly
               ,
               THAT
               wherever
               such
               Persons
               as
               have
               been
               most
               dear
               and
               acceptable
               to
               God
               are
               described
               in
               Scripture
               ,
               their
               Character
               always
               consists
               of
               some
               Instances
               or
               other
               of
               Moral
               Goodness
               .
            
             
               Sixthly
               ,
               THAT
               the
               Scripture
               plainly
               declares
               that
               at
               the
               
                 great
                 Account
              
               between
               God
               and
               our
               Souls
               ,
               the
               main
               Inquisition
               will
               be
               concerning
               our
               Moral
               Good
               or
               Evil.
               
            
             
               I.
               THE
               Scripture
               expresly
               declares
               that
               the
               great
               Design
               of
               the
               Doctrins
               of
               Religion
               is
               to
               move
               and
               perswade
               men
               to
               Moral
               Goodness
               .
               For
               so
               the
               Apostle
               speaking
               of
               the
               
                 Grace
                 of
                 God
                 ,
                 i.
                 e.
              
               the
               Gospel
               ,
               assures
               us
               that
               its
               great
               Design
               is
               
                 to
                 teach
                 men
                 to
                 deny
                 all
                 ungodliness
                 and
                 Worldly
                 Lusts
                 ,
                 and
                 to
                 live
                 soberly
                 ,
                 righteously
                 ,
                 and
                 Godly
                 in
                 this
                 present
                 World.
                 Tit.
              
               2.12
               .
               And
               if
               we
               consider
               the
               Doctrines
               in
               Particular
               ,
               we
               shall
               find
               that
               they
               all
               conspire
               in
               this
               great
               Design
               .
               For
               so
               the
               Doctrine
               of
               
                 eternal
                 life
              
               is
               proposed
               by
               God
               to
               perswade
               us
               
                 to
                 
                 cleanse
                 our selves
                 from
                 all
                 filthiness
                 of
                 flesh
                 and
                 spirit
                 ,
                 and
                 to
                 perfect
                 holiness
                 in
                 the
                 fear
                 of
                 God
                 ,
              
               2.
               
               Cor.
               7.1
               .
               So
               also
               the
               Doctrine
               of
               our
               
                 future
                 Punishment
              
               is
               levell'd
               against
               
                 all
                 unrighteousness
                 and
                 ungodliness
                 of
                 men
                 ,
                 Rom.
              
               1.18
               .
               And
               as
               for
               those
               Doctrines
               which
               concern
               the
               Transactions
               of
               our
               Saviour
               ,
               they
               are
               all
               proposed
               to
               us
               as
               Arguments
               to
               perswade
               us
               to
               Piety
               and
               Vertue
               .
               For
               't
               was
               
                 for
                 this
                 cause
                 that
                 Christ
                 was
                 manifested
                 ,
                 to
                 destroy
                 the
                 works
                 of
                 the
                 Devil
                 ,
              
               1
               John
               3.8
               .
               't
               was
               for
               this
               purpose
               that
               
                 he
                 bore
                 our
                 sins
                 in
                 his
                 own
                 body
                 on
                 the
                 tree
                 ,
                 that
                 we
                 being
                 dead
                 to
                 sin
                 should
                 live
                 to
                 Righteousness
                 ,
              
               1
               Pet.
               2.24
               .
               't
               was
               for
               this
               end
               that
               he
               
                 rose
                 from
                 the
                 dead
              
               ,
               that
               thereby
               he
               might
               prevail
               with
               us
               to
               
                 walk
                 in
                 newness
                 of
                 life
                 ,
                 Rom.
              
               6.4
               .
               and
               't
               is
               for
               this
               end
               that
               he
               
                 intercedes
                 for
                 us
              
               at
               the
               right
               hand
               of
               God
               ,
               that
               thereby
               he
               might
               encourage
               us
               
                 to
                 come
                 to
                 God
                 by
                 him
                 ,
                 Heb.
              
               7.2
               .
               and
               in
               a
               word
               ,
               for
               this
               cause
               he
               hath
               told
               us
               he
               will
               
                 come
                 to
                 Judgment
              
               ,
               to
               reward
               every
               man
               according
               to
               his
               works
               ,
               that
               thereby
               he
               might
               stir
               us
               up
               to
               Sobriety
               and
               Vigilance
               and
               to
               
                 all
                 holy
                 conversation
                 and
                 Godliness
                 ,
                 Mat.
              
               24.42
               .
               compared
               with
               2
               Pet.
               3.
               verse
               11.
               
               Thus
               you
               see
               all
               the
               Doctrines
               of
               Religion
               are
               only
               so
               many
               Topics
               of
               divine
               Perswasion
               ,
               whereby
               God
               addresses
               himself
               to
               our
               
               Hope
               and
               Fear
               and
               every
               other
               Affection
               in
               us
               that
               is
               capable
               of
               Perswasion
               ,
               to
               excite
               us
               to
               comply
               with
               the
               eternal
               Obligations
               of
               Morality
               ;
               and
               there
               is
               no
               one
               Article
               in
               all
               our
               Religion
               ,
               that
               is
               matter
               of
               mere
               Speculation
               ,
               or
               that
               entertains
               our
               Minds
               with
               dry
               and
               empty
               Notions
               that
               have
               no
               Influence
               on
               our
               Wills
               and
               Affections
               .
               For
               since
               the
               Design
               of
               Religion
               in
               General
               ,
               is
               to
               bind
               and
               fasten
               our
               Souls
               to
               God
               ,
               we
               may
               be
               sure
               that
               there
               is
               no
               Part
               of
               it
               but
               what
               doth
               in
               some
               measure
               contribute
               hereunto
               .
               Since
               therefore
               't
               is
               moral
               Goodness
               that
               God
               chiefly
               recommends
               to
               us
               by
               the
               Perswasions
               of
               Religion
               ,
               we
               may
               be
               sure
               that
               what
               his
               Arguments
               do
               chiefly
               perswade
               us
               to
               ,
               that
               his
               Commands
               do
               chiefly
               oblige
               us
               to
               .
            
             
               II.
               FROM
               Scripture
               it
               is
               also
               evident
               that
               the
               main
               Drift
               and
               Scope
               of
               all
               the
               positive
               Duties
               of
               Religion
               is
               to
               improve
               and
               perfect
               men
               in
               moral
               Goodness
               .
               We
               find
               the
               Jewish
               Religion
               exceedingly
               abounded
               with
               positive
               Precepts
               ;
               for
               such
               were
               all
               those
               sacred
               Rites
               and
               Solemnities
               of
               which
               the
               Bark
               and
               Outside
               of
               that
               Religion
               consisted
               ;
               of
               all
               which
               't
               is
               true
               what
               the
               Psalmist
               saith
               of
               Sacrifices
               in
               particular
               ,
               
                 thou
                 desirest
                 not
                 Sacrifices
                 ,
                 thou
                 delightest
                 not
                 in
                 burnt
                 Offerings
                 ,
                 Psal.
              
               
               51.16
               .
               that
               is
               ,
               thou
               takest
               no
               delight
               in
               them
               upon
               the
               score
               of
               any
               internal
               Goodness
               that
               is
               in
               them
               ,
               but
               desirest
               them
               merely
               as
               they
               are
               
                 instituted
                 means
              
               and
               Instruments
               of
               Moral
               Goodness
               .
               For
               so
               many
               of
               the
               Rites
               of
               the
               Mosaic
               Law
               were
               instituted
               in
               opposition
               to
               the
               
                 Magical
                 ,
                 Vnclean
              
               and
               Idolatrous
               Rites
               of
               the
               Eastern
               Heathen
               .
               As
               particularly
               ,
               that
               Prohibition
               of
               
                 sowing
                 their
                 Fields
                 with
                 mingled
                 Seed
                 ,
                 Lev.
              
               19.19
               .
               in
               Opposition
               to
               that
               Magical
               Rite
               which
               the
               Heathens
               used
               as
               a
               Charm
               for
               Fructification
               .
               So
               also
               that
               Command
               of
               sprinkling
               the
               Blood
               of
               their
               Sacrifices
               upon
               the
               Ground
               like
               Water
               and
               covering
               it
               with
               Dust
               ,
               in
               Opposition
               to
               that
               Idolatrous
               Rite
               of
               gathering
               the
               Blood
               into
               a
               Trench
               or
               Vessel
               ,
               and
               then
               
                 sitting
                 round
              
               it
               in
               a
               Circle
               ,
               whilst
               they
               imagined
               their
               gods
               to
               be
               licking
               it
               up
               .
               And
               to
               name
               no
               more
               of
               this
               kind
               ,
               the
               Prohibition
               of
               
                 seething
                 a
                 Kid
                 in
                 his
                 Mothers
                 Milk
                 ,
                 Exod.
              
               23.19
               .
               was
               in
               Opposition
               to
               a
               Custom
               of
               the
               Ancient
               Heathen
               ,
               who
               at
               the
               Ingathering
               of
               their
               Fruits
               were
               wont
               to
               take
               a
               Kid
               and
               seeth
               it
               in
               the
               milk
               of
               its
               Dam
               ,
               and
               then
               in
               a
               
                 Magical
                 Procession
              
               to
               sprinkle
               all
               their
               Trees
               and
               Fields
               and
               Gardens
               with
               it
               ,
               thereby
               to
               render
               them
               more
               fruitful
               the
               following
               Year
               .
               Besides
               all
               
               which
               you
               may
               find
               a
               World
               of
               other
               Instances
               in
               
                 Maimonides
                 More-Nevoch
                 .
                 lib.
              
               3.
               who
               tells
               us
               ,
               that
               the
               Knowledg
               of
               the
               Opinions
               and
               Customs
               of
               these
               Eastern
               Heathens
               was
               
                 porta
                 magna
                 ad
                 reddendas
                 praeceptorum
                 causas
                 ,
                 the
                 great
                 Rationale
                 of
                 the
                 Mosaic
                 Precepts
              
               ;
               and
               that
               
                 multarum
                 legum
                 rationes
                 &
                 causae
                 mihi
                 innotuerint
                 ex
                 cognitione
                 fidei
                 ,
                 rituum
                 &
                 Cultus
                 Zabiorum
              
               ;
               i.
               e.
               
                 that
                 by
                 being
                 acquainted
                 with
                 the
                 opinions
                 and
                 customs
                 of
                 those
                 Eastern
                 Heathens
                 he
                 understood
                 the
                 grounds
                 and
                 reasons
                 of
                 many
                 of
                 the
                 Laws
                 of
              
               Moses
               ,
               
                 More-Nevoch
                 .
                 lib.
              
               3.
               cap.
               29.
               
               So
               that
               tho
               these
               Precepts
               were
               not
               Moral
               ,
               yet
               were
               they
               set
               up
               as
               so
               many
               Fences
               by
               God
               ,
               to
               keep
               his
               People
               from
               stragling
               into
               those
               Heathen
               Immoralities
               .
            
             
               AGAIN
               ,
               there
               are
               other
               Rites
               of
               their
               Religion
               ,
               which
               were
               instituted
               to
               shadow
               out
               the
               
                 Holy
                 Mysteries
              
               of
               the
               Gospel
               ;
               the
               great
               Design
               of
               which
               Mysteries
               was
               to
               invite
               and
               perswade
               men
               to
               comply
               with
               the
               eternal
               Laws
               of
               Morality
               .
               Thus
               their
               Laws
               of
               Sacrifice
               were
               instituted
               to
               represent
               to
               them
               the
               great
               Transactions
               of
               their
               future
               Messias
               ;
               his
               Incarnation
               and
               immaculate
               Life
               ,
               his
               Death
               and
               
                 Resurrection
                 ,
                 Ascension
              
               and
               Intercession
               at
               the
               right
               hand
               of
               God.
               So
               also
               their
               Festival
               Laws
               ,
               
               and
               particularly
               their
               Laws
               of
               Jubilee
               ,
               were
               made
               to
               shadow
               out
               the
               Doctrines
               of
               our
               Redemption
               and
               
                 eternal
                 Life
              
               ;
               and
               their
               powring
               out
               Water
               in
               their
               Sacrifices
               ,
               and
               their
               Ritual
               Purgations
               from
               uncleanness
               ,
               were
               intended
               for
               obscure
               Intimations
               of
               the
               Effusion
               of
               the
               holy
               Spirit
               ,
               and
               the
               Doctrine
               of
               
                 Remission
                 of
                 Sins
              
               ;
               all
               which
               Doctrines
               carry
               with
               them
               the
               most
               pregnant
               Invitations
               to
               Piety
               and
               Vertue
               .
            
             
               Lastly
               .
               THERE
               are
               other
               Rites
               of
               that
               Law
               which
               were
               appointed
               to
               instruct
               them
               in
               Moral
               Duties
               .
               For
               God
               finding
               them
               not
               only
               a
               perverse
               but
               a
               dull
               and
               sottish
               People
               ,
               as
               those
               generally
               are
               that
               have
               been
               born
               and
               bred
               in
               Slavery
               ,
               apprehended
               that
               the
               most
               effectual
               way
               to
               instruct
               them
               would
               be
               by
               Signs
               and
               material
               Representations
               ,
               even
               as
               Parents
               do
               their
               Children
               by
               Pictures
               .
               And
               accordingly
               in
               Isaiah
               28.10
               .
               he
               tells
               us
               that
               
                 he
                 gave
                 them
                 line
                 upon
                 line
                 ,
                 and
                 precept
                 upon
                 precept
                 ,
                 here
                 a
                 little
                 and
                 there
                 a
                 little
                 ,
                 with
                 a
                 stammering
                 tongue
                 ;
                 i.
                 e.
              
               he
               look'd
               upon
               them
               as
               Children
               ,
               and
               so
               condescended
               to
               their
               Weakness
               ,
               and
               spake
               to
               them
               in
               their
               own
               Dialect
               .
               And
               this
               way
               of
               instructing
               them
               by
               outward
               and
               visible
               Signs
               ,
               being
               much
               in
               use
               in
               the
               Eastern
               Countries
               ,
               and
               more
               especially
               in
               Egypt
               ,
               whose
               manners
               
               they
               were
               infinitely
               fond
               of
               ,
               was
               of
               all
               others
               the
               most
               probable
               and
               taking
               .
               And
               accordingly
               a
               great
               part
               of
               the
               Jewish
               Rites
               consisted
               of
               Hieroglyphics
               ,
               or
               visible
               Signs
               ,
               by
               which
               their
               minds
               were
               instructed
               in
               the
               Precepts
               of
               Morality
               .
               Thus
               by
               Circumcision
               God
               signified
               to
               them
               the
               necessity
               of
               mortifying
               their
               unchast
               Desires
               ;
               by
               their
               
                 Legal
                 Washings
              
               he
               intimated
               to
               them
               their
               Obligation
               to
               cleanse
               themselves
               from
               all
               Impurities
               of
               Flesh
               and
               Spirit
               ;
               yea
               this
               ,
               as
               St.
               Barnabas
               in
               his
               Epistle
               tells
               us
               ,
               was
               the
               Intent
               of
               all
               that
               Difference
               of
               Meats
               in
               the
               Jewish
               Law
               ,
               which
               pronounced
               
                 Swines
                 flesh
                 unclean
              
               ,
               to
               instruct
               them
               not
               to
               live
               like
               Hogs
               ,
               that
               wallow
               in
               the
               Mire
               while
               they
               are
               full
               ,
               and
               whine
               and
               clamor
               when
               they
               are
               empty
               ;
               which
               forbid
               them
               to
               feed
               on
               Eagles
               and
               other
               Birds
               of
               Prey
               ,
               to
               instruct
               them
               to
               live
               by
               
                 honest
                 Industry
              
               ,
               and
               not
               by
               Rapine
               ;
               which
               prohibits
               Fish
               without
               Scales
               ,
               that
               generally
               live
               in
               the
               Mud
               ,
               to
               teach
               the
               evil
               of
               Sensuality
               and
               earthly-mindedness
               ,
               &c.
               
               From
               all
               which
               it
               is
               evident
               that
               Moral
               Goodness
               was
               the
               constant
               Mark
               at
               which
               all
               the
               positive
               Precepts
               of
               their
               Law
               were
               levelled
               .
            
             
               AND
               then
               as
               for
               the
               Christian
               Religion
               ,
               all
               the
               positive
               Precepts
               it
               contains
               are
               directed
               to
               the
               same
               End.
               It
               requires
               us
               
               to
               believe
               in
               Jesus
               Christ
               ,
               and
               in
               his
               Mediation
               to
               
                 draw
                 near
                 unto
                 God
              
               ;
               the
               Design
               of
               which
               Faith
               it
               expresly
               tells
               us
               is
               to
               
                 Sanctifie
                 our
                 natures
                 ,
                 Acts
              
               26.18
               .
               and
               to
               
                 purifie
                 our
                 hearts
                 ,
                 Acts
              
               15.9
               .
               It
               enjoyns
               us
               to
               be
               Baptized
               into
               the
               name
               of
               Jesus
               ;
               and
               for
               what
               purpose
               ?
               but
               to
               oblige
               us
               thereby
               to
               
                 die
                 to
                 sin
                 and
                 to
                 walk
                 in
                 newness
                 of
                 life
                 ,
                 Rom.
              
               6.4
               .
               It
               requires
               us
               to
               commemorate
               our
               Saviour's
               Passion
               in
               a
               
                 Sacramental
                 Communion
              
               of
               his
               Body
               and
               Blood
               ;
               and
               to
               what
               End
               ?
               but
               only
               to
               excite
               us
               to
               Love
               and
               Thankfulness
               to
               God
               ,
               and
               Charity
               towards
               one
               another
               ,
               1
               
                 Cor.
                 5.7
                 ,
                 8.
              
               
               In
               a
               word
               ,
               it
               requires
               us
               to
               live
               in
               Vnity
               with
               the
               Church
               ,
               and
               not
               to
               separate
               our selves
               from
               her
               sacred
               Assemblies
               ;
               and
               for
               what
               other
               reason
               ?
               but
               that
               we
               might
               become
               
                 an
                 holy
                 Temple
                 ,
                 and
                 an
                 habitation
                 of
                 God
                 ,
              
               by
               being
               compacted
               together
               into
               an
               uniform
               and
               regular
               Society
               ,
               Eph.
               2.21
               ,
               22.
               
               Since
               therefore
               all
               the
               Precepts
               both
               of
               the
               Old
               and
               New
               Testament
               which
               are
               
                 purely
                 positive
              
               ,
               do
               bear
               a
               Respect
               to
               Moral
               Goodness
               ,
               and
               were
               imposed
               by
               God
               in
               subserviency
               thereunto
               ,
               it
               is
               evident
               that
               that
               is
               the
               principal
               Mark
               which
               he
               designs
               and
               aims
               at
               .
            
             
               III.
               ANOTHER
               Evidence
               from
               Scripture
               that
               Moral
               Goodness
               is
               the
               principal
               
               Matter
               of
               our
               Duty
               ,
               is
               the
               great
               Contempt
               which
               God
               expresses
               of
               the
               positive
               Duties
               of
               Religion
               when
               ever
               they
               are
               separated
               from
               moral
               Goodness
               .
               For
               thus
               concerning
               the
               Positives
               of
               the
               Jewish
               Religion
               ,
               we
               are
               told
               that
               
                 the
                 Sacrifice
                 of
                 the
                 wicked
                 is
                 an
                 Abomination
                 to
                 the
                 Lord.
                 Prov.
              
               15.8
               .
               And
               concerning
               the
               Whole
               of
               their
               positive
               Religion
               ,
               the
               Prophet
               thus
               pronounces
               in
               the
               Name
               of
               God
               ,
               
                 to
                 what
                 purpose
                 is
                 the
                 multitude
                 of
                 your
                 Sacrifices
                 to
                 me
                 saith
                 the
                 Lord
                 ?
                 I
                 am
                 full
                 of
                 the
                 burnt-Offerings
                 of
                 Rams
                 ,
                 and
                 of
                 the
                 fat
                 of
                 fed
                 Beasts
                 ,
                 i.
                 e
                 ,
              
               so
               full
               as
               that
               I
               loath
               them
               ;
               
                 and
                 I
                 delight
                 not
                 in
                 the
                 Blood
                 of
                 Bullocks
                 ,
                 or
                 of
                 Lambs
                 ,
                 or
                 of
                 He-Goats
                 .
                 When
                 ye
                 come
                 to
                 appear
                 before
                 me
                 ,
                 who
                 hath
                 required
                 these
                 things
                 at
                 your
                 hands
                 ,
                 to
                 tread
                 my
                 Courts
                 ?
                 bring
                 no
                 more
                 vain
                 Oblations
                 ,
                 Incense
                 is
                 Abomination
                 to
                 me
                 ;
                 the
                 new
                 Moons
                 and
                 Sabbaths
                 ,
                 the
                 calling
                 of
                 Ass●emblies
                 I
                 cannot
                 away
                 with
                 ;
                 it
                 is
                 Iniquity
                 ,
                 even
                 the
                 Solemn
                 meetings
                 .
                 Your
                 new
                 Moons
                 and
                 your
                 appointed
                 Feasts
                 my
                 Soul
                 hateth
                 ,
                 they
                 are
                 a
                 trouble
                 to
                 me
                 ,
                 I
                 am
                 weary
                 to
                 bear
                 them
                 .
                 And
                 when
                 you
                 spread
                 forth
                 your
                 hands
                 ,
                 I
                 will
                 hide
                 mine
                 eyes
                 ,
                 yea
                 ,
                 when
                 ye
                 make
                 many
                 Prayers
                 I
                 will
                 not
                 hear
                 .
              
               And
               what
               I
               beseech
               you
               is
               the
               reason
               that
               God
               should
               thus
               dislike
               his
               own
               Institutions
               ?
               why
               he
               plainly
               tells
               you
               ,
               
                 your
                 hands
                 
                 are
                 full
                 of
                 blood
                 ,
              
               your
               Cruelty
               and
               Oppression
               doth
               prophane
               your
               Worship
               ,
               and
               turn
               it
               all
               into
               
                 Impiety
                 ,
                 Isai.
              
               1.11
               .
               to
               the
               16th
               .
               For
               so
               Isai.
               66.3
               .
               he
               plainly
               tells
               them
               ,
               
                 he
                 that
                 killeth
                 an
                 Ox
                 ,
                 is
                 as
                 if
                 he
                 slew
                 a
                 Man
                 ;
                 he
                 that
                 Sacrificeth
                 a
                 Lamb
                 ,
                 as
                 if
                 he
                 cut
                 off
                 a
                 Dogs
                 neck
                 ;
                 he
                 that
                 offereth
                 an
                 Oblation
                 ,
                 as
                 if
                 he
                 offered
                 Swines
                 blood
                 ;
                 he
                 that
                 burneth
                 Incense
                 ,
                 as
                 if
                 he
                 blessed
                 an
                 Idol
              
               ;
               and
               why
               so
               ?
               why
               
                 they
                 have
                 chosen
                 their
                 own
                 ways
                 ,
                 i.
                 e.
              
               of
               Impiety
               and
               Wickedness
               ,
               and
               
                 their
                 Soul
                 delighteth
                 in
                 their
                 Abominations
                 .
              
               Nor
               doth
               God
               express
               a
               less
               Contempt
               of
               the
               Positives
               of
               Christianity
               ,
               when
               separated
               from
               Moral
               Goodness
               .
               For
               thus
               St.
               James
               tells
               us
               even
               of
               our
               Faith
               or
               Belief
               in
               Jesus
               ,
               that
               
                 without
                 Works
                 it
                 is
                 dead
              
               ;
               that
               is
               a
               
                 sensless
                 ,
                 squalid
              
               thing
               that
               hath
               neither
               Life
               nor
               Beauty
               in
               it
               ,
               James
               2.17
               .
               And
               S.
               Peter
               compares
               Baptism
               to
               
                 the
                 washing
                 of
                 a
                 Swine
              
               when
               it
               is
               separated
               from
               Purity
               of
               Life
               and
               Manners
               ,
               2
               Pet.
               2.22
               .
               And
               our
               receiving
               the
               
                 Lords
                 Supper
              
               without
               Charity
               and
               Devotion
               is
               by
               St.
               Paul
               stiled
               
                 coming
                 together
                 to
                 Condemnation
              
               ,
               1
               Cor.
               11.34
               .
               All
               which
               is
               a
               plain
               Demonstration
               that
               moral
               Goodness
               is
               the
               principal
               matter
               that
               God
               insists
               on
               ;
               since
               't
               was
               this
               that
               sanctified
               the
               Sacrifices
               of
               the
               Jews
               ,
               
               and
               crowned
               all
               their
               Ceremonial
               Observances
               with
               the
               divine
               Acceptation
               ,
               and
               without
               this
               all
               their
               other
               Services
               were
               noisom
               and
               offensive
               to
               him
               ;
               and
               it
               is
               this
               that
               perfumes
               our
               Faith
               and
               our
               Sacraments
               ,
               our
               Prayers
               and
               Religious
               Assemblies
               ,
               and
               renders
               them
               a
               grateful
               and
               
                 sweet
                 smelling
                 savor
              
               in
               the
               Nostrils
               of
               God
               ,
               and
               without
               this
               they
               are
               all
               a
               hateful
               stench
               and
               Annoyance
               to
               him
               .
               Doubtless
               therefore
               the
               principal
               Matter
               of
               Duty
               which
               God
               requires
               of
               us
               ,
               is
               that
               which
               he
               esteems
               the
               Grace
               and
               Fragrancy
               of
               all
               our
               other
               Duties
               .
            
             
               IV.
               ANOTHER
               Evidence
               from
               Scripture
               that
               moral
               Goodness
               is
               the
               principal
               matter
               that
               God
               requires
               of
               us
               ,
               is
               ,
               that
               where
               ever
               we
               find
               the
               Whole
               of
               Religion
               
                 summed
                 up
              
               in
               a
               few
               Particulars
               ,
               they
               are
               always
               such
               as
               are
               Parts
               and
               Instances
               of
               moral
               Goodness
               .
               Thus
               in
               the
               above
               cited
               Mic.
               6.
               
                 what
                 doth
                 the
                 Lord
                 require
                 of
                 thee
                 ?
                 but
                 to
                 do
                 justly
                 ,
                 to
                 love
                 mercy
                 ,
                 and
                 to
                 walk
                 humbly
                 with
                 thy
                 God.
              
               Thus
               also
               the
               Prophet
               Isaiah
               giving
               an
               account
               to
               his
               People
               what
               they
               were
               to
               do
               in
               order
               to
               their
               Reconciliation
               with
               God
               ,
               thus
               directs
               them
               ,
               
                 wash
                 ye
                 ,
                 make
                 ye
                 clean
                 ,
                 put
                 away
                 the
                 evil
                 of
                 your
                 doings
                 from
                 before
                 mine
                 eyes
                 ,
                 cease
                 to
                 do
                 evil
                 ,
                 learn
                 to
                 do
                 well
                 ,
                 
                 seek
                 judgment
                 ,
                 relieve
                 the
                 oppressed
                 ,
                 judg
                 the
                 Fatherless
                 ,
                 plead
                 for
                 the
                 Widow
                 ;
                 come
                 now
                 ,
                 and
                 let
                 us
                 reason
                 together
                 saith
                 the
                 Lord
                 ,
                 Isai
                 ,
              
               1.16.17
               ,
               18.
               
               So
               also
               our
               blessed
               Saviour
               sums
               up
               the
               
                 Whole
                 Duty
                 of
                 Man
              
               into
               two
               Particulars
               ,
               and
               what
               are
               they
               ?
               why
               
                 thou
                 shalt
                 love
                 the
                 Lord
                 thy
                 God
                 with
                 all
                 thy
                 heart
                 ,
                 with
                 all
                 thy
                 soul
                 ,
                 and
                 with
                 all
                 thy
                 mind
                 ;
                 this
                 is
                 the
                 first
                 and
                 great
                 Commandment
                 .
                 And
                 the
                 second
                 is
                 like
                 unto
                 it
                 ,
                 thou
                 shalt
                 love
                 thy
                 Neighbour
                 as
                 thy self
                 ;
                 on
                 these
                 two
                 Commandments
                 hang
                 the
                 Law
                 and
                 the
                 Prophets
                 ,
                 Mat.
              
               22.37
               ,
               38
               ,
               39
               ,
               40.
               
               Thus
               St.
               
                 James
                 ,
                 True
                 Religion
                 and
                 undefiled
                 before
                 God
                 and
                 the
                 Father
                 is
                 this
                 ,
                 to
                 visit
                 the
                 Fatherless
                 and
                 Widows
                 in
                 their
                 Affliction
                 ,
                 and
                 to
                 keep
                 himself
                 unspotted
                 from
                 the
                 Word
                 ,
                 James
              
               1.27
               .
               And
               elsewhere
               the
               Apostle
               
                 sums
                 up
              
               the
               whole
               Law
               into
               one
               leading
               Head
               of
               Morality
               ,
               and
               that
               is
               
                 Love
                 ,
                 for
                 love
              
               ,
               saith
               he
               ,
               
                 is
                 the
                 fulfilling
                 of
                 the
                 Law
                 ,
                 Rom.
              
               13.10
               .
               So
               this
               Observation
               generally
               holds
               true
               ,
               that
               in
               all
               those
               Summaries
               of
               Duty
               mentioned
               in
               the
               holy
               Scripture
               ,
               only
               such
               Duties
               are
               taken
               Notice
               of
               as
               are
               Parts
               and
               Instances
               of
               Morality
               .
               Which
               is
               a
               plain
               Demonstration
               that
               't
               is
               this
               which
               God
               principally
               requires
               ,
               since
               't
               is
               this
               which
               he
               most
               
                 takes
                 notice
                 of
              
               ;
               and
               it
               may
               be
               reasonably
               supposed
               
               that
               in
               those
               Summaries
               of
               our
               Duty
               wherein
               but
               a
               few
               Parts
               are
               enumerated
               ,
               they
               are
               such
               as
               are
               the
               Chief
               and
               principal
               ;
               it
               being
               contrary
               to
               all
               Rules
               of
               Language
               to
               express
               the
               Whole
               of
               any
               thing
               ,
               by
               the
               meanest
               and
               most
               inconsiderable
               Parts
               of
               it
               .
            
             
               V.
               ANOTHER
               Evidence
               from
               Scripture
               that
               Moral
               Goodness
               is
               the
               principal
               Matter
               of
               Duty
               that
               God
               requires
               of
               us
               ,
               is
               ,
               that
               wheresoever
               such
               Persons
               as
               have
               been
               most
               dear
               and
               acceptable
               to
               God
               are
               described
               ,
               their
               Character
               is
               always
               made
               up
               of
               Instances
               of
               Morality
               .
               Thus
               the
               Description
               of
               Job
               is
               ,
               
                 that
                 he
                 was
                 a
                 man
                 perfect
                 and
                 upright
                 and
                 one
                 that
                 feared
                 God
                 and
                 eschewed
                 evil
                 ,
                 Job
              
               1.1
               .
               And
               in
               the
               15th
               .
               Psalm
               the
               Description
               which
               David
               gives
               of
               the
               man
               who
               should
               abide
               in
               the
               Tabernacle
               of
               the
               Lord
               ,
               is
               this
               ,
               that
               
                 he
                 walketh
                 uprightly
                 ,
                 and
                 worketh
                 righteousness
                 ,
                 and
                 speaketh
                 the
                 truth
                 in
                 his
                 heart
                 ;
                 that
                 he
                 backbiteth
                 not
                 with
                 his
                 tongue
                 ,
                 nor
                 doth
                 evil
                 to
                 his
                 neighbour
                 ,
                 nor
                 taketh
                 up
                 a
                 reproach
                 against
                 his
                 Neighbour
                 ,
                 &c.
                 he
                 that
                 doth
                 these
                 things
                 ,
              
               saith
               he
               ,
               
                 shall
                 never
                 be
                 moved
              
               .
               And
               the
               greatest
               Character
               that
               is
               given
               of
               Moses
               the
               Darling
               and
               Favorite
               of
               God
               ,
               is
               ,
               that
               
                 he
                 was
                 very
                 meek
                 above
                 all
                 the
                 men
                 that
                 were
                 upon
                 the
                 face
                 of
                 the
                 
                 Earth
                 ,
                 Numb
                 .
              
               12.3
               .
               Thus
               also
               the
               Character
               of
               Cornelius
               by
               which
               he
               was
               so
               indeared
               to
               God
               ,
               is
               ,
               that
               
                 he
                 was
                 a
                 just
                 and
                 devout
                 man
                 ,
                 one
                 that
                 feared
                 God
                 with
                 all
                 his
                 house
                 ,
                 who
                 gave
                 much
                 Alms
                 to
                 the
                 people
                 and
                 prayed
                 to
                 God
                 always
                 ,
                 Acts
              
               10.2
               .
               And
               in
               a
               word
               ,
               the
               general
               Character
               of
               those
               whom
               God
               accepts
               ,
               is
               ,
               
                 in
                 every
                 Nation
                 he
                 who
                 doth
                 righteousness
                 is
                 accepted
                 of
                 God
                 ,
                 Acts
              
               10.35
               .
               Thus
               moral
               Goodness
               is
               the
               great
               Stamp
               and
               Impress
               that
               renders
               men
               current
               in
               the
               Esteem
               of
               God
               ;
               whereas
               on
               the
               contrary
               ,
               the
               common
               Brand
               by
               which
               Hypocrites
               and
               false
               Pretenders
               to
               Religion
               are
               stigmatized
               ,
               is
               their
               being
               zealous
               for
               the
               Positives
               ,
               and
               cold
               and
               indifferent
               as
               to
               the
               Morals
               of
               Religion
               .
               For
               so
               our
               Saviour
               Characters
               the
               Pharisees
               ;
               
                 woe
                 unto
                 you
                 Scribes
                 ,
                 and
                 Pharisees
                 ,
                 Hypocrites
                 ;
                 for
                 ye
                 pay
                 tyth
                 of
                 Mint
                 ,
                 Annis
                 ,
                 and
                 Cummin
              
               ▪
               which
               yet
               was
               a
               positive
               Duty
               ,
               
                 and
                 have
                 omitted
                 the
                 weightier
                 matters
                 of
                 the
                 Law
                 ,
                 Judgment
                 ,
                 Mercy
                 ,
                 and
                 Faithfulness
                 ;
                 these
                 ought
                 ye
                 to
                 have
                 done
                 ,
                 and
                 not
                 to
                 leave
                 the
                 other
                 undone
                 .
                 Ye
                 blind
                 Guides
                 ,
                 ye
                 strain
                 at
                 a
                 Gnat
                 and
                 swallow
                 a
                 Camel
                 ,
                 Math.
              
               23.23.24
               .
               plainly
               implying
               the
               Morals
               of
               Religion
               to
               be
               as
               much
               greater
               than
               the
               Positives
               in
               weight
               and
               moment
               ,
               as
               a
               Camel
               is
               than
               a
               Gnat
               in
               bulk
               .
               Since
               therefore
               
               Moral
               Goodness
               is
               always
               mentioned
               as
               the
               great
               Character
               of
               Gods
               Favourites
               ,
               and
               the
               Neglect
               of
               it
               out
               of
               a
               pretended
               zeal
               to
               the
               positive
               Duties
               of
               Religion
               is
               always
               recorded
               as
               a
               Mark
               of
               the
               most
               odious
               Hypocrites
               ;
               this
               is
               a
               sufficient
               Argument
               how
               high
               a
               Value
               God
               sets
               upon
               the
               Moralities
               of
               Religion
               .
            
             
               VI.
               and
               Lastly
               ,
               ANOTHER
               Evidence
               from
               Scripture
               that
               moral
               Goodness
               is
               the
               principal
               Part
               of
               Religion
               ,
               is
               ,
               that
               at
               the
               great
               Account
               between
               God
               and
               us
               ,
               his
               main
               Inquisition
               will
               be
               concerning
               such
               Actions
               as
               are
               morally
               good
               or
               evil
               ,
               For
               so
               Rom.
               2.6
               .
               we
               are
               told
               that
               God
               will
               
                 render
                 to
                 every
                 man
                 according
                 to
                 his
                 deeds
                 ;
                 to
                 them
                 who
                 by
                 patient
                 continuance
                 in
                 well
                 doing
                 ,
                 seek
                 for
                 honour
                 and
                 glory
                 and
                 immortality
                 ,
                 eternal
                 life
                 .
                 But
                 to
                 them
                 who
                 are
                 contentious
                 ,
                 and
                 do
                 not
                 obey
                 the
                 truth
                 ,
                 but
                 obey
                 unrighteousness
                 ,
                 tribulation
                 and
                 wrath
                 ,
                 indignation
                 and
                 anguish
                 .
              
               And
               accordingly
               Enoch
               as
               he
               is
               quoted
               by
               St.
               Jude
               verses
               14.15
               .
               declares
               this
               to
               be
               the
               Occasion
               of
               the
               Lords
               coming
               with
               thousands
               of
               his
               Saints
               ,
               
                 viz.
                 to
                 execute
                 Judgment
                 upon
                 all
                 ,
                 and
                 to
                 convince
                 all
                 that
                 are
                 ungodly
                 among
                 them
                 ,
                 of
                 all
                 their
                 ungodly
                 deeds
                 which
                 they
                 have
                 ungodly
                 committed
                 ,
                 and
                 of
                 all
                 their
                 hard
                 speeches
                 which
                 ungodly
                 sinners
                 have
                 spoken
                 
                 against
                 him
              
               ;
               all
               which
               are
               matters
               of
               Fact
               against
               the
               eternal
               Rules
               of
               Morality
               .
               And
               our
               Saviour
               himself
               in
               that
               Popular
               Scheme
               and
               Description
               he
               gives
               of
               the
               Proceedings
               of
               the
               
                 Day
                 of
                 Judgment
              
               ,
               plainly
               declares
               that
               one
               of
               the
               principal
               Matters
               ,
               he
               will
               then
               inquire
               into
               ,
               will
               be
               our
               Neglect
               or
               Observance
               of
               that
               great
               moral
               Duty
               of
               Charity
               towards
               the
               poor
               and
               needy
               ,
               Mat.
               25.32
               ,
               46.
               
               Which
               is
               a
               plain
               Evidence
               that
               our
               obeying
               or
               disobeying
               the
               eternal
               Laws
               of
               Morality
               ,
               is
               that
               by
               which
               we
               do
               most
               please
               or
               displease
               God
               ;
               since
               't
               is
               upon
               this
               that
               he
               will
               most
               insist
               in
               his
               final
               Arbitration
               of
               our
               eternal
               Fate
               .
               For
               since
               his
               last
               Judgment
               is
               only
               the
               
                 final
                 Execution
              
               of
               his
               Laws
               ,
               we
               may
               be
               sure
               that
               whatsoever
               it
               is
               that
               he
               will
               principally
               insist
               on
               in
               his
               Judgment
               ,
               that
               is
               the
               principal
               matter
               of
               his
               Laws
               .
               And
               now
               having
               sufficiently
               proved
               the
               Truth
               of
               the
               Proposition
               ,
               I
               proceed
               to
               the
               Reasons
               of
               it
               ;
               upon
               what
               Accounts
               it
               is
               that
               God
               hath
               made
               moral
               Goodness
               the
               main
               and
               principal
               Part
               of
               our
               Religion
               .
               The
               chief
               Reasons
               of
               which
               are
               these
               four
               .
            
             
               First
               ,
               BECAUSE
               't
               is
               by
               moral
               Goodness
               that
               we
               do
               most
               honor
               him
               .
            
             
               Secondly
               ,
               BECAUSE
               't
               is
               by
               this
               that
               we
               do
               most
               imitate
               him
               .
            
             
             
               Thirdly
               ,
               BECAUSE
               't
               is
               by
               this
               that
               we
               advance
               to
               
                 our
                 own
              
               Happiness
               .
            
             
               Fourthly
               ,
               WHEN
               all
               our
               positive
               Duty
               is
               ceast
               ,
               this
               is
               to
               be
               the
               eternal
               Work
               and
               Business
               of
               our
               Nature
               .
            
             
               I.
               GOD
               hath
               made
               moral
               Goodness
               the
               principal
               Part
               of
               our
               Religion
               ,
               because
               't
               is
               by
               this
               that
               we
               do
               him
               the
               greatest
               Honour
               .
               It
               is
               an
               excellent
               saying
               of
               Hierocles
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               i.
               e.
               
                 the
                 best
                 honour
                 we
                 can
                 do
                 to
                 a
                 self
                 ▪
                 sufficient
                 being
                 is
                 to
                 receive
                 the
                 good
                 things
                 he
                 holds
                 forth
                 unto
                 us
                 ;
                 and
                 therefore
                 't
                 is
                 not
                 by
                 giving
                 to
                 God
                 that
                 you
                 honour
                 him
                 ,
                 but
                 by
                 rendring
                 your selves
                 worthy
                 to
                 receive
                 of
                 him
              
               ;
               for
               ,
               saith
               he
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               i.
               e.
               
                 whosoever
                 gives
                 honour
                 to
                 God
                 as
                 to
                 one
                 that
                 wants
                 ,
                 doth
                 not
                 consider
                 that
                 he
                 thereby
                 sets
                 himself
                 above
                 God.
              
               For
               by
               his
               own
               self-sufficiency
               he
               is
               infinitely
               removed
               above
               all
               Capacity
               of
               Want
               ,
               and
               so
               can
               never
               need
               any
               additional
               Contributions
               of
               Glory
               and
               Happiness
               from
               his
               Creatures
               .
               For
               Glory
               being
               nothing
               else
               but
               the
               Resplendency
               of
               Perfection
               ,
               which
               always
               reflects
               its
               own
               
               Beams
               upon
               it self
               ,
               where
               ever
               there
               is
               infinite
               perfection
               (
               as
               to
               be
               sure
               there
               is
               in
               the
               Nature
               of
               God
               )
               there
               must
               an
               infinite
               Glory
               proceed
               from
               it
               ;
               and
               therefore
               being
               infinitely
               glorious
               in
               himself
               ,
               it
               is
               impossible
               that
               any
               thing
               we
               do
               should
               add
               any
               further
               Glory
               to
               him
               .
               So
               that
               if
               we
               would
               truly
               honour
               and
               glorify
               him
               ,
               it
               must
               not
               be
               by
               giving
               to
               ,
               but
               by
               receiving
               from
               him
               .
               Now
               the
               best
               thing
               we
               can
               receive
               from
               God
               ,
               is
               Himself
               ;
               and
               Himself
               we
               do
               receive
               in
               our
               strict
               compliance
               with
               the
               eternal
               Laws
               of
               Goodness
               .
               Which
               Laws
               being
               transcribed
               from
               the
               Nature
               of
               God
               ,
               from
               his
               own
               eternal
               Righteousness
               and
               Goodness
               ,
               we
               do
               by
               obeying
               them
               ,
               derive
               Gods
               Nature
               into
               ours
               .
               So
               that
               while
               we
               write
               after
               the
               Copie
               of
               his
               Laws
               ,
               we
               write
               out
               the
               Perfections
               of
               his
               Being
               ;
               and
               his
               Laws
               being
               the
               Seal
               upon
               which
               he
               hath
               ingraven
               his
               Nature
               ,
               we
               do
               in
               obeying
               them
               take
               Impression
               from
               him
               and
               stamp
               his
               blessed
               Nature
               on
               our
               own
               .
               For
               all
               those
               virtuous
               Dispositions
               of
               mind
               which
               we
               acquire
               by
               the
               Practice
               of
               Virtue
               ,
               are
               so
               many
               genuine
               Signatures
               of
               God
               ,
               taken
               from
               the
               Seal
               of
               his
               Law
               ,
               and
               Participations
               of
               his
               Nature
               .
               For
               so
               Holiness
               which
               consists
               in
               a
               Conformity
               of
               Soul
               with
               the
               eternal
               Laws
               of
               Goodness
               ,
               is
               in
               Scripture
               
               called
               the
               
                 Signature
                 or
                 impression
                 of
                 the
                 Spirit
                 of
                 God
                 ,
                 whereby
                 we
                 are
                 sealed
                 unto
                 the
                 day
                 of
                 Redemption
                 ,
                 Eph.
              
               4.30
               .
               and
               such
               as
               
                 do
                 righteousness
              
               ,
               are
               said
               to
               
                 be
                 born
                 of
                 God
              
               ,
               1
               John
               2.29
               .
               which
               implies
               their
               deriving
               from
               him
               who
               is
               their
               divine
               Parent
               ,
               a
               divine
               and
               Godlike
               Nature
               ,
               even
               as
               Children
               do
               their
               humane
               Nature
               from
               their
               humane
               Parents
               .
               So
               that
               by
               the
               Practice
               of
               moral
               Goodness
               we
               receive
               from
               God
               the
               best
               thing
               he
               can
               bestow
               ,
               viz.
               a
               divine
               and
               Godlike
               Nature
               ;
               and
               consequently
               by
               so
               doing
               ,
               we
               render
               him
               the
               highest
               Honour
               and
               Glory
               .
               For
               since
               we
               can
               no
               otherwise
               honour
               him
               but
               by
               receiving
               from
               him
               ,
               we
               doubtless
               do
               him
               the
               greatest
               honour
               when
               we
               receive
               Himself
               ,
               by
               partaking
               of
               the
               Perfections
               of
               his
               Nature
               ,
               which
               are
               the
               greatest
               Gift
               he
               can
               communicate
               to
               us
               .
               Herein
               ,
               saith
               our
               Saviour
               ,
               
                 is
                 my
                 Father
                 Glorified
                 ,
                 that
                 ye
                 bear
                 much
                 fruit
                 ,
                 John
              
               15.8
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               saith
               the
               aforenamed
               Philosopher
               ,
               
                 i.
                 e.
              
               he
               only
               knows
               how
               to
               honour
               God
               who
               presenrs
               
                 himself
                 a
                 Sacrifice
              
               to
               him
               ,
               carves
               his
               own
               Soul
               into
               a
               divine
               Image
               ,
               and
               composes
               his
               Mind
               into
               a
               Temple
               for
               the
               Entertainment
               of
               God
               ,
               and
               the
               Reception
               of
               the
               divine
               Light
               and
               Glory
               .
               'T
               is
               then
               therefore
               that
               
               we
               best
               honour
               God
               ,
               when
               by
               the
               Practice
               of
               true
               Godliness
               we
               conform
               our
               Wills
               and
               Affections
               to
               him
               ;
               and
               derive
               into
               our selves
               his
               Nature
               and
               Perfections
               ;
               and
               should
               you
               erect
               to
               him
               a
               Temple
               more
               magnificent
               than
               Solomons
               ,
               and
               load
               its
               Altars
               with
               Hecatombs
               of
               Sacrifices
               ,
               and
               make
               it
               perpetually
               ring
               with
               Psalms
               and
               resounding
               Choirs
               of
               Halelujahs
               ,
               it
               would
               not
               be
               comparably
               so
               great
               an
               Honour
               to
               him
               ,
               as
               to
               convert
               your
               own
               Souls
               into
               living
               Temples
               ,
               and
               make
               them
               the
               Habitations
               of
               his
               Glory
               and
               Perfections
               .
               For
               he
               values
               no
               Sacrifice
               like
               that
               of
               an
               obedient
               Will
               ,
               delights
               in
               no
               Choir
               like
               that
               of
               pure
               and
               heavenly
               Affections
               ,
               nor
               hath
               he
               in
               all
               his
               Creation
               an
               Ensign
               of
               Honour
               so
               truly
               worthy
               of
               him
               ,
               as
               that
               of
               a
               divine
               and
               God-like
               Soul
               ;
               a
               Soul
               that
               reflects
               his
               Image
               ,
               and
               
                 shines
                 back
              
               his
               own
               Glory
               upon
               him
               .
               Wherefore
               since
               't
               is
               by
               the
               Practice
               of
               moral
               Goodness
               that
               we
               receive
               God
               ,
               and
               copie
               his
               Nature
               into
               our
               own
               ,
               it
               is
               no
               wonder
               he
               should
               make
               it
               the
               principal
               Part
               of
               our
               Duty
               .
               For
               how
               can
               it
               be
               otherwise
               expected
               but
               that
               he
               should
               exact
               that
               chiefly
               of
               us
               ,
               which
               most
               conduces
               to
               his
               own
               glory
               .
               Since
               then
               nothing
               we
               can
               do
               can
               conduce
               to
               his
               Glory
               but
               only
               our
               receiving
               
               Benefits
               from
               him
               ,
               and
               since
               no
               Benefit
               we
               receive
               from
               him
               can
               so
               much
               conduce
               to
               it
               as
               our
               receiving
               Himself
               ,
               and
               since
               we
               can
               no
               otherwise
               receive
               himself
               but
               by
               practising
               that
               Goodness
               which
               is
               the
               Perfection
               of
               his
               Nature
               ,
               we
               must
               hereby
               doubtless
               render
               him
               the
               greatest
               Honour
               and
               Glory
               .
            
             
               II.
               GOD
               hath
               made
               moral
               Goodness
               the
               principal
               Part
               of
               our
               Duty
               ,
               because
               't
               is
               by
               this
               that
               we
               do
               most
               truely
               imitate
               him
               .
               For
               so
               you
               find
               in
               Scripture
               ,
               that
               wherever
               God
               is
               proposed
               to
               us
               for
               a
               Pattern
               of
               Action
               it
               is
               by
               some
               Act
               or
               other
               of
               Morality
               that
               we
               are
               required
               to
               transcribe
               and
               imitate
               him
               .
               So
               1
               Pet.
               1.16
               .
               
                 be
                 ye
                 holy
                 ,
                 for
                 I
                 am
                 holy
              
               ;
               and
               Luke
               6.36
               .
               
                 be
                 ye
                 merciful
                 as
                 your
                 Father
                 is
                 merciful
              
               ;
               and
               Mat.
               5.48
               .
               
                 be
                 you
                 perfect
                 as
                 your
                 Father
                 in
                 Heaven
                 is
                 perfect
                 .
              
               And
               indeed
               't
               is
               only
               in
               Moral
               Goodness
               that
               God
               can
               be
               the
               Pattern
               of
               our
               Imitation
               ;
               as
               for
               those
               Perfections
               of
               his
               which
               for
               Distinction-sake
               we
               call
               
                 natural
                 ,
                 viz.
              
               his
               Omniscience
               ,
               and
               
                 Omnipresence
                 ,
                 Omnipotence
              
               and
               Eternity
               ,
               they
               are
               all
               beyond
               the
               Sphere
               of
               our
               Imitation
               ,
               and
               therefore
               were
               never
               proposed
               to
               us
               as
               the
               Copies
               of
               our
               Action
               .
               But
               as
               for
               his
               moral
               Perfections
               ,
               viz.
               his
               Goodness
               ,
               and
               Righteousness
               ,
               and
               Purity
               ,
               
               and
               Mercy
               ,
               they
               are
               the
               Fundamental
               Rules
               and
               Standards
               of
               all
               moral
               Action
               .
               For
               the
               Nature
               of
               God
               ,
               as
               it
               is
               infinitely
               good
               and
               righteous
               ,
               is
               the
               eternal
               Fountain
               whence
               all
               the
               Laws
               of
               Morality
               are
               derived
               ;
               and
               all
               those
               moral
               Precepts
               by
               which
               he
               governs
               his
               rational
               Creation
               ,
               are
               only
               so
               many
               Exemplifications
               of
               the
               moral
               Perfections
               of
               his
               own
               Nature
               .
               For
               the
               Holiness
               of
               God
               ,
               which
               comprehends
               all
               his
               moral
               Perfections
               ,
               consists
               in
               that
               
                 essential
                 Rectitude
              
               of
               Nature
               ,
               whereby
               he
               always
               chooses
               and
               acts
               conformably
               to
               the
               Dictates
               of
               his
               own
               
                 infallible
                 Reason
              
               ;
               and
               't
               is
               to
               this
               Rectitude
               of
               choosing
               and
               acting
               that
               all
               his
               moral
               Laws
               do
               oblige
               us
               .
               For
               moral
               Laws
               are
               only
               the
               Dictates
               of
               
                 right
                 Reason
              
               ,
               prescribing
               us
               what
               to
               do
               and
               what
               to
               avoid
               ;
               so
               that
               in
               our
               Complyance
               with
               them
               ,
               we
               follow
               the
               Rule
               of
               Gods
               own
               Will
               and
               Actions
               ,
               and
               thereby
               imitate
               the
               eternal
               Rectitude
               of
               his
               Nature
               .
               For
               tho
               in
               those
               different
               States
               and
               Relations
               of
               God
               and
               Creature
               ,
               
                 right
                 Reason
              
               cannot
               be
               supposed
               to
               oblige
               him
               and
               us
               to
               all
               the
               same
               particular
               Choices
               and
               Actions
               ,
               yet
               it
               obliges
               us
               both
               to
               act
               reasonably
               in
               our
               respective
               States
               and
               Relations
               ;
               it
               obliges
               God
               to
               act
               reasonably
               and
               as
               it
               becomes
               the
               State
               and
               Relation
               
               of
               a
               God
               and
               Creator
               ;
               and
               it
               obliges
               us
               to
               act
               reasonably
               and
               as
               it
               becomes
               the
               State
               and
               Relation
               of
               men
               and
               Creatures
               .
               And
               as
               for
               God
               ,
               He
               is
               invariably
               inclined
               to
               do
               all
               that
               
                 right
                 Reason
              
               obliges
               him
               to
               ,
               by
               the
               
                 essential
                 Rectitude
              
               of
               his
               own
               Nature
               ;
               and
               herein
               consists
               all
               his
               
                 moral
                 Perfection
              
               ,
               which
               is
               nothing
               else
               but
               the
               immutable
               Inclination
               of
               his
               Nature
               to
               do
               whatever
               is
               just
               and
               good
               and
               reasonable
               .
               So
               that
               while
               we
               live
               according
               to
               the
               Dictates
               of
               Reason
               ,
               or
               ,
               which
               is
               the
               same
               thing
               ,
               the
               
                 eternal
                 Laws
              
               of
               Morality
               ,
               we
               trace
               and
               imitate
               the
               moral
               Perfections
               of
               God
               ;
               and
               in
               our
               Place
               and
               Station
               ,
               live
               at
               the
               same
               Rate
               and
               by
               the
               same
               Rule
               ,
               that
               He
               doth
               in
               his
               .
               We
               do
               what
               God
               himself
               would
               do
               ,
               if
               he
               were
               in
               our
               Place
               ,
               and
               what
               the
               Son
               of
               God
               did
               do
               when
               he
               was
               in
               our
               Nature
               ;
               and
               there
               is
               no
               other
               Difference
               between
               his
               Life
               and
               ours
               ,
               but
               what
               necessarily
               arises
               out
               of
               our
               different
               States
               and
               Relations
               .
               Since
               therefore
               Moral
               Goodness
               is
               an
               Imitation
               of
               God
               ,
               't
               is
               no
               wonder
               that
               he
               so
               much
               prefers
               it
               before
               all
               other
               matter
               of
               Duty
               .
               For
               he
               must
               needs
               be
               supposed
               to
               love
               that
               above
               all
               things
               ,
               which
               is
               the
               true
               Copie
               and
               Image
               of
               those
               Perfections
               of
               his
               Nature
               ,
               for
               the
               sake
               of
               which
               he
               loves
               Himself
               
               above
               all
               .
               For
               he
               loves
               himself
               not
               merely
               because
               he
               is
               Himself
               ,
               but
               because
               he
               is
               in
               all
               respects
               
                 morally
                 Good
              
               ,
               and
               his
               Will
               and
               Power
               are
               perfectly
               compliant
               with
               the
               infallible
               Dictates
               of
               his
               own
               Reason
               ;
               and
               hence
               arises
               his
               infinite
               Complacency
               in
               himself
               ,
               that
               there
               is
               nothing
               in
               him
               but
               what
               his
               own
               Reason
               perfectly
               approves
               ,
               no
               Inclination
               in
               his
               Will
               or
               Nature
               but
               what
               is
               exactly
               agreeable
               to
               the
               fairest
               Ideas
               of
               his
               own
               Mind
               .
               And
               since
               it
               is
               for
               his
               own
               Goodness-sake
               that
               he
               loves
               himself
               as
               he
               doth
               ,
               we
               may
               be
               sure
               that
               there
               is
               nothing
               without
               him
               can
               be
               so
               dear
               to
               him
               ,
               as
               that
               in
               us
               which
               is
               the
               Image
               of
               his
               Goodness
               .
               Every
               like
               ,
               we
               say
               ,
               loves
               its
               like
               ,
               and
               
                 the
                 righteous
                 Lord
              
               ,
               saith
               the
               Psalmist
               ,
               
                 loveth
                 Righteousness
                 ,
                 Psal.
              
               11.7
               .
               
                 i.
                 e.
              
               being
               righteous
               himself
               ,
               he
               loves
               Righteousness
               in
               others
               by
               an
               invincible
               sympathy
               of
               Nature
               .
               His
               greatest
               Heaven
               and
               Delight
               is
               in
               his
               own
               most
               righteous
               Nature
               ,
               and
               
                 next
                 to
                 that
              
               in
               righteous
               Souls
               that
               imitate
               and
               resemble
               him
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               
                 God
                 hath
                 not
                 a
                 more
                 grateful
                 Habitation
                 upon
                 Earth
                 than
                 in
                 a
                 pure
                 and
                 vertuous
                 Mind
              
               ;
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               saith
               Apollo
               that
               Mimick
               of
               God
               ,
               by
               his
               Pythian
               Oracle
               .
               
                 i.
                 e.
                 I
                 rejoyce
                 as
                 
                 much
                 in
                 pious
                 Souls
                 as
                 in
                 my
                 own
                 Heaven
                 .
              
               Which
               is
               much
               what
               the
               same
               with
               that
               gracious
               Declaration
               that
               God
               himself
               makes
               by
               the
               Prophet
               Isaiah
               57.15
               .
               
                 thus
                 saith
                 the
                 high
                 and
                 lofty
                 One
                 that
                 inhabiteth
                 eternity
                 ,
                 whose
                 Name
                 is
                 Holy
                 ,
                 I
                 dwell
                 in
                 the
                 high
                 and
                 holy
                 place
                 ;
                 with
                 him
                 also
                 that
                 is
                 of
                 a
                 contrite
                 and
                 humble
                 Spirit
                 ,
                 to
                 revive
                 the
                 spirit
                 of
                 the
                 humble
                 ,
                 and
                 to
                 revive
                 the
                 heart
                 of
                 the
                 contrite
                 ones
                 .
              
               Since
               therefore
               moral
               Duties
               are
               all
               but
               so
               many
               Copies
               and
               Exemplifications
               of
               Gods
               Nature
               ,
               this
               is
               a
               sufficient
               Reason
               why
               he
               should
               prefer
               them
               before
               all
               the
               Positives
               of
               Religion
               .
            
             
               III.
               GOD
               principally
               requires
               moral
               Goodness
               ,
               because
               't
               is
               by
               the
               Practice
               of
               this
               that
               we
               advance
               to
               
                 our
                 own
              
               natural
               Happiness
               .
               For
               the
               natural
               Happiness
               of
               reasonable
               Creatures
               ,
               consists
               in
               being
               entirely
               governed
               by
               right
               Reason
               ;
               
                 i.
                 e.
              
               in
               having
               our
               Minds
               perfectly
               informed
               what
               it
               is
               that
               right
               Reason
               requires
               of
               us
               ,
               and
               our
               Wills
               and
               Affections
               reduced
               to
               an
               entire
               Conformity
               thereunto
               .
               And
               this
               is
               the
               Perfection
               of
               moral
               Goodness
               ,
               which
               consists
               in
               behaving
               our selves
               towards
               God
               and
               our selves
               and
               all
               the
               World
               as
               right
               Reason
               advises
               ,
               or
               as
               it
               becomes
               rational
               Creatures
               placed
               in
               our
               Circumstances
               
               and
               Relations
               .
               And
               when
               by
               practising
               all
               that
               true
               Piety
               and
               Vertue
               which
               moral
               Goodness
               implies
               ,
               we
               are
               perfectly
               accomplished
               in
               our
               Behaviour
               towards
               God
               ,
               our selves
               ,
               and
               all
               the
               World
               ,
               so
               as
               to
               render
               to
               each
               without
               any
               Reserve
               or
               Reluctancy
               what
               is
               fit
               and
               due
               in
               the
               Judgment
               of
               right
               Reason
               ,
               we
               are
               arrived
               to
               the
               most
               happy
               State
               that
               a
               reasonable
               Nature
               can
               aspire
               to
               .
               'T
               is
               true
               ,
               in
               this
               Life
               we
               cannot
               be
               perfectly
               happy
               ;
               and
               that
               not
               only
               because
               we
               live
               in
               wretched
               Bodies
               that
               are
               continually
               liable
               to
               Pain
               and
               Sickness
               ,
               but
               also
               because
               we
               are
               imperfect
               our selves
               ,
               and
               have
               none
               to
               converse
               with
               but
               imperfect
               Creatures
               .
               But
               were
               we
               once
               stript
               of
               these
               natural
               and
               moral
               Imperfections
               ,
               wheresoever
               we
               lived
               we
               should
               necessarily
               be
               happy
               .
               Were
               I
               to
               live
               
                 all
                 alone
              
               ,
               without
               this
               painful
               Body
               ,
               I
               should
               necessarily
               be
               in
               a
               great
               measure
               happy
               while
               I
               followed
               right
               Reason
               ,
               tho
               I
               lived
               in
               the
               darkest
               Nook
               of
               the
               Creation
               .
               For
               there
               I
               should
               still
               contemplate
               God
               ,
               and
               while
               I
               did
               so
               ,
               my
               mind
               would
               be
               always
               ravish'd
               with
               his
               Beauty
               and
               Perfections
               ;
               there
               I
               should
               most
               ardently
               love
               him
               ,
               and
               while
               I
               did
               so
               ,
               I
               should
               sympathise
               and
               share
               with
               him
               in
               his
               Happiness
               ;
               there
               I
               should
               still
               adore
               and
               praise
               
               him
               ,
               and
               while
               I
               did
               so
               ,
               I
               should
               feel
               my self
               continually
               
                 drawn
                 up
              
               to
               him
               ,
               and
               wrapt
               into
               a
               real
               Injoyment
               of
               him
               ;
               there
               I
               should
               be
               imitating
               his
               Perfections
               ▪
               and
               while
               I
               did
               so
               ,
               I
               should
               enjoy
               an
               
                 unspeakable
                 Self-satisfaction
              
               ,
               perceiving
               how
               every
               Moment
               I
               grew
               a
               more
               Divine
               and
               Godlike
               Creature
               ;
               there
               I
               should
               intirely
               resign
               up
               my self
               to
               his
               heavenly
               Will
               and
               Disposal
               ,
               and
               while
               I
               did
               so
               ,
               I
               should
               be
               perpetually
               exulting
               under
               a
               joyous
               Assurance
               of
               his
               Love
               and
               Favour
               ;
               in
               a
               word
               ,
               there
               I
               should
               firmly
               depend
               upon
               his
               Truth
               and
               Goodness
               ,
               and
               while
               I
               did
               so
               ,
               I
               should
               be
               always
               triumphing
               in
               a
               sure
               and
               certain
               Hope
               of
               a
               happy
               Being
               for
               ever
               .
               Thus
               were
               I
               shut
               up
               all
               alone
               in
               an
               unbodied
               State
               ,
               and
               had
               none
               but
               God
               to
               converse
               with
               ,
               by
               behaving
               my self
               towards
               him
               as
               right
               Reason
               directs
               me
               I
               should
               always
               ,
               enjoy
               him
               ,
               and
               in
               that
               Injoyment
               should
               be
               always
               Happy
               .
               And
               if
               while
               I
               thus
               behaved
               my self
               towards
               God
               ,
               I
               took
               care
               at
               the
               same
               time
               to
               demean
               my self
               towards
               my self
               with
               that
               exact
               Prudence
               and
               Temperance
               and
               Fortitude
               and
               Humility
               which
               right
               Reason
               requires
               ,
               I
               should
               hereby
               create
               another
               Heaven
               within
               me
               ;
               a
               Heaven
               of
               calm
               Thoughts
               ,
               quiet
               and
               uniform
               Desires
               ,
               serene
               and
               placid
               Affections
               ,
               
               which
               would
               be
               so
               many
               everflowing
               Springs
               of
               
                 Pleasure
                 ,
                 Tranquillity
              
               and
               Contentment
               within
               me
               .
               But
               if
               while
               I
               thus
               enjoyed
               God
               and
               my self
               ,
               by
               behaving
               my self
               as
               right
               Reason
               directs
               ,
               I
               might
               be
               admitted
               to
               live
               and
               converse
               among
               perfect
               Spirits
               ,
               and
               to
               demean
               my self
               towards
               them
               with
               that
               exact
               Charity
               and
               Justice
               and
               Peaceableness
               and
               Modesty
               which
               right
               Reason
               requires
               ,
               the
               Wit
               of
               man
               could
               not
               conceive
               a
               true
               Pleasure
               beyond
               what
               I
               should
               now
               enjoy
               .
               For
               now
               I
               should
               be
               possest
               of
               every
               thing
               my
               utmost
               Wishes
               could
               propose
               ;
               of
               a
               good
               God
               ,
               a
               
                 Godlike
                 ,
                 joyful
              
               and
               contented
               Soul
               ,
               a
               
                 peaceable
                 ,
                 kind
              
               and
               righteous
               Neighbourhood
               ;
               and
               so
               all
               
                 above
                 ,
                 within
              
               ,
               and
               without
               me
               would
               be
               a
               pure
               and
               perfect
               Heaven
               .
               And
               indeed
               when
               I
               have
               
                 thrown
                 off
              
               this
               Body
               ,
               and
               am
               stript
               into
               a
               naked
               Ghost
               ,
               the
               only
               or
               at
               least
               the
               greatest
               goods
               my
               Nature
               will
               be
               capable
               of
               enjoying
               ,
               are
               
                 God
                 ,
                 my self
              
               ,
               and
               
                 blessed
                 Spirits
              
               ;
               and
               these
               are
               no
               otherwise
               injoyable
               ,
               but
               only
               by
               Acts
               of
               Piety
               and
               Vertue
               ,
               without
               which
               there
               is
               no
               good
               thing
               beyond
               the
               Grave
               that
               a
               Soul
               can
               tast
               or
               relish
               .
               So
               that
               if
               ,
               when
               I
               go
               to
               seek
               my
               Fortune
               in
               the
               
                 World
                 of
                 Spirits
              
               ,
               God
               should
               thus
               bespeak
               me
               ,
               
                 O
                 man
                 ,
                 now
                 thou
                 art
                 leaving
                 all
                 these
                 Injoyments
                 
                 of
                 Sence
                 ,
                 consult
                 with
                 thy self
                 what
                 will
                 do
                 thee
                 good
                 ,
                 and
                 thou
                 shalt
                 have
                 whatsoever
                 thou
                 wilt
                 ask
                 to
                 carry
                 with
                 thee
                 into
                 that
                 spiritual
                 State
                 ;
              
               I
               am
               sure
               the
               utmost
               I
               should
               crave
               would
               be
               this
               ,
               
                 Lord
                 give
                 me
                 a
                 heart
                 inflamed
                 with
                 Love
                 ,
                 and
                 winged
                 with
                 Duty
                 to
                 thee
                 ,
                 that
                 thereby
                 I
                 may
                 but
                 enjoy
                 thee
                 ;
                 give
                 me
                 a
                 sober
                 and
                 a
                 temperate
                 mind
                 ,
                 that
                 thereby
                 I
                 may
                 but
                 enjoy
                 my self
                 ;
                 give
                 me
                 a
                 kind
                 ,
                 a
                 peaceable
                 ,
                 and
                 a
                 righteous
                 Temper
                 ,
                 that
                 thereby
                 I
                 may
                 but
                 enjoy
                 the
                 sweet
                 Society
                 of
                 blessed
                 Spirits
                 ;
                 O
                 give
                 me
                 but
                 these
                 blessed
                 things
                 ,
                 and
                 thou
                 hast
                 crowned
                 all
                 my
                 wishes
                 ,
                 and
                 to
                 Eternity
                 I
                 will
                 never
                 crave
                 any
                 other
                 Favour
                 for
                 my self
                 but
                 only
                 this
                 ,
                 that
                 I
                 may
                 continue
                 a
                 pious
                 and
                 a
                 vertuous
                 Soul
                 for
                 ever
                 ;
                 for
                 while
                 I
                 continue
                 so
                 ,
                 I
                 am
                 sure
                 I
                 shall
                 enjoy
                 all
                 spiritual
                 Good
                 ,
                 and
                 be
                 as
                 happy
                 as
                 Heaven
                 can
                 make
                 me
                 .
              
               So
               that
               the
               main
               Happiness
               you
               see
               of
               Humane
               Nature
               consists
               in
               the
               Perfection
               of
               moral
               Goodness
               ;
               and
               it
               being
               so
               ,
               it
               is
               no
               wonder
               that
               the
               good
               God
               who
               above
               all
               things
               desires
               the
               Happiness
               of
               his
               Creatures
               ,
               should
               above
               all
               things
               exact
               of
               us
               the
               Duties
               of
               Morality
               .
               He
               knows
               that
               our
               supreme
               Beatitude
               is
               founded
               in
               our
               Piety
               and
               Vertue
               ,
               and
               that
               out
               of
               our
               free
               and
               constant
               ,
               
               sprightly
               and
               vivacious
               Exercise
               of
               these
               arises
               all
               our
               Heaven
               both
               here
               and
               hereafter
               ;
               and
               knowing
               this
               ,
               that
               tender
               Love
               which
               he
               bears
               us
               ,
               that
               mighty
               Concern
               which
               he
               hath
               for
               our
               Welfare
               makes
               him
               thus
               urgent
               and
               importunate
               with
               us
               .
               For
               he
               regards
               our
               Duty
               no
               farther
               than
               it
               tends
               to
               our
               Good
               ,
               and
               values
               each
               Act
               of
               our
               Obedience
               by
               what
               it
               contributes
               to
               our
               Happiness
               ;
               and
               't
               is
               therefore
               that
               he
               prefers
               moral
               Duties
               above
               positive
               ,
               because
               they
               are
               more
               essential
               to
               our
               eternal
               Welfare
               .
            
             
               IV.
               and
               Lastly
               ,
               GOD
               principally
               requires
               of
               us
               moral
               Goodness
               ,
               because
               when
               all
               positive
               Duty
               is
               ceast
               ,
               this
               is
               to
               be
               the
               eternal
               Work
               and
               Exercise
               of
               our
               Natures
               .
               For
               Moral
               Good
               is
               
                 from
                 everlasting
                 to
                 everlasting
              
               ,
               its
               Birth
               was
               elder
               than
               the
               World
               ,
               and
               its
               Life
               and
               Duration
               runs
               parallel
               with
               Eternity
               ;
               before
               ever
               
                 the
                 Mountains
                 were
                 brought
                 forth
              
               't
               was
               founded
               in
               the
               Nature
               of
               God
               ,
               and
               as
               an
               inseparable
               Beam
               of
               his
               all-comprehending
               Reason
               it
               shines
               from
               one
               end
               of
               the
               World
               to
               the
               other
               .
               For
               as
               soon
               as
               ever
               there
               was
               a
               rational
               Creature
               
                 in
                 being
              
               ,
               the
               obligations
               of
               Morality
               
                 laid
                 hold
              
               on
               him
               ,
               before
               ever
               any
               positive
               Duty
               was
               imposed
               ;
               and
               as
               long
               as
               ever
               there
               remains
               a
               rational
               Creature
               ,
               the
               Obligations
               of
               Morality
               will
               abide
               on
               
               him
               ,
               when
               all
               positive
               Duty
               is
               expired
               .
               For
               moral
               Obligations
               are
               not
               founded
               like
               positive
               ones
               upon
               mutable
               Circumstances
               ,
               but
               upon
               firm
               and
               everlasting
               Reasons
               ;
               upon
               Reasons
               that
               to
               all
               Eternity
               will
               carry
               with
               them
               the
               same
               force
               and
               necessity
               .
               For
               as
               long
               as
               we
               are
               the
               Creatures
               of
               an
               
                 infinitely
                 perfect
              
               Creator
               ,
               't
               will
               be
               as
               much
               our
               Duty
               as
               't
               is
               now
               ,
               to
               love
               and
               adore
               him
               ;
               as
               long
               as
               we
               are
               reasonable
               Creatures
               ,
               't
               will
               be
               as
               much
               our
               Duty
               as
               't
               is
               now
               ,
               to
               submit
               our
               Will
               and
               Affections
               to
               our
               Reason
               ,
               and
               as
               long
               as
               we
               are
               related
               to
               other
               reasonable
               Creatures
               ,
               't
               will
               be
               as
               much
               our
               Duty
               as
               't
               is
               now
               ,
               to
               be
               kind
               and
               just
               and
               peaceable
               in
               all
               our
               Intercourses
               with
               them
               .
               So
               that
               these
               are
               such
               Duties
               as
               no
               Will
               can
               dispense
               with
               ,
               no
               Reasons
               abrogate
               ▪
               no
               Circumstances
               disanul
               or
               
                 make
                 void
              
               ;
               but
               as
               long
               as
               God
               is
               what
               he
               is
               ,
               and
               we
               are
               what
               we
               are
               ,
               they
               must
               and
               will
               oblige
               us
               .
               So
               that
               what
               the
               Psalmist
               saith
               of
               God
               ,
               may
               be
               truly
               applied
               to
               moral
               Goodness
               ,
               
                 the
                 Heavens
                 shall
                 perish
                 ,
                 but
                 thou
                 shalt
                 remain
                 ,
                 they
                 all
                 shall
                 wax
                 old
                 as
                 doth
                 a
                 garment
                 ,
                 and
                 be
                 folded
                 up
                 and
                 Changed
                 ,
                 but
                 thou
                 art
                 the
                 same
                 yesterday
                 ▪
                 to
                 day
                 ,
                 and
                 for
                 ever
                 ,
                 and
                 thy
                 years
                 shall
                 have
                 no
                 end
                 .
              
               But
               as
               
                 long
                 since
              
               the
               positive
               Parts
               of
               the
               Jewish
               Religion
               were
               cancell'd
               and
               repealed
               ,
               the
               Vail
               
               of
               the
               Temple
               
                 rent
                 in
                 twain
              
               ,
               the
               Temple
               it self
               buried
               in
               Ruins
               and
               all
               its
               Altars
               
                 thrown
                 down
              
               and
               their
               Sacrifices
               abolished
               ,
               whilst
               the
               moral
               Parts
               of
               that
               Religion
               still
               stand
               firm
               as
               the
               everlasting
               Mountains
               about
               Jerusalem
               ;
               so
               the
               time
               will
               come
               whem
               the
               positive
               Parts
               of
               Christianity
               it self
               must
               cease
               ,
               when
               Faith
               must
               be
               
                 swallowed
                 up
              
               in
               Vis●on
               ,
               and
               Sacraments
               be
               
                 made
                 void
              
               by
               Perfection
               ,
               and
               all
               the
               stated
               times
               and
               outward
               Solemnities
               of
               our
               Worship
               expire
               into
               an
               everlasting
               Sabbath
               ;
               but
               then
               when
               all
               this
               Scene
               of
               things
               is
               quite
               vanished
               away
               ,
               Piety
               and
               Virtue
               will
               still
               keep
               the
               Stage
               ,
               and
               be
               the
               everlasting
               Exercise
               of
               our
               glorified
               Natures
               .
               For
               as
               I
               shewed
               before
               ,
               all
               positive
               Duty
               is
               instituted
               in
               subserviency
               to
               moral
               ,
               and
               like
               a
               Scaffold
               to
               a
               House
               is
               only
               erected
               for
               the
               Convenience
               of
               Building
               up
               this
               everlasting
               Structure
               of
               Morality
               ;
               and
               when
               this
               is
               once
               finished
               ,
               must
               be
               all
               taken
               down
               again
               as
               an
               unnecessary
               Incumbrance
               that
               now
               only
               hides
               and
               obscures
               the
               Beauty
               of
               that
               Heavenly
               Building
               that
               was
               raised
               on
               it
               ,
               and
               shall
               abide
               without
               it
               for
               ever
               ,
               to
               entertain
               our
               Faculties
               through
               all
               the
               future
               Ages
               of
               our
               Being
               ,
               and
               to
               be
               the
               everlasting
               Mansion
               of
               our
               Natures
               .
               Wherefore
               since
               positive
               Duties
               must
               all
               
               cease
               and
               expire
               ,
               and
               only
               moral
               Goodness
               is
               to
               be
               our
               Business
               
                 for
                 ever
              
               ,
               't
               is
               no
               wonder
               that
               God
               ,
               who
               is
               so
               good
               a
               Master
               ,
               takes
               so
               much
               Care
               in
               ths
               short
               Apprentiship
               of
               our
               Life
               to
               train
               us
               up
               in
               that
               which
               is
               to
               be
               our
               Trade
               for
               ever
               .
               He
               knows
               it
               is
               upon
               Piety
               and
               Vertue
               that
               we
               must
               live
               to
               Eternity
               ,
               and
               maintain
               our selves
               in
               all
               our
               Glory
               and
               Happiness
               ;
               and
               that
               if
               when
               we
               come
               into
               the
               invisible
               World
               we
               have
               not
               this
               blessed
               Trade
               to
               
                 subsist
                 by
              
               ,
               we
               are
               undone
               for
               ever
               ;
               and
               therefore
               out
               of
               a
               tender
               Regard
               to
               our
               Welfare
               ,
               he
               makes
               it
               his
               principal
               Care
               to
               train
               us
               up
               in
               this
               everlasting
               Business
               of
               our
               Natures
               .
            
             
               WHAT
               then
               remains
               but
               that
               above
               all
               things
               we
               take
               care
               to
               apply
               our selves
               to
               the
               Practice
               of
               moral
               Goodness
               :
               to
               contemplate
               and
               love
               and
               adore
               and
               imitate
               God
               ;
               to
               depend
               upon
               him
               and
               resign
               up
               our selves
               to
               his
               Disposal
               and
               Government
               ▪
               to
               be
               sober
               and
               temperate
               in
               our
               Affections
               and
               Appetites
               ,
               and
               just
               and
               Charitable
               and
               modest
               and
               peaceable
               towards
               one
               another
               .
               These
               are
               the
               great
               things
               which
               God
               requires
               at
               our
               hands
               ,
               and
               without
               these
               all
               our
               Religion
               is
               a
               fulsome
               Cheat.
               'T
               is
               true
               the
               positive
               Parts
               of
               Religion
               are
               our
               Duty
               as
               well
               as
               these
               ,
               
               and
               God
               by
               his
               Sovereign
               Authority
               exacts
               them
               at
               our
               hands
               ;
               and
               unless
               when
               Jesus
               Christ
               hath
               been
               sufficiently
               proposed
               to
               us
               we
               do
               sincerely
               believe
               in
               him
               ,
               unless
               we
               strike
               Covenant
               with
               him
               by
               Baptism
               ,
               and
               frequently
               renew
               that
               Covenant
               in
               the
               
                 Lords
                 Supper
              
               ;
               unless
               we
               diligently
               attend
               on
               the
               
                 Publick
                 Assemblies
              
               of
               his
               Worship
               ,
               and
               use
               an
               honest
               Care
               to
               avoid
               Schism
               and
               to
               persist
               in
               Vnity
               with
               his
               true
               Catholick
               Church
               ,
               there
               is
               no
               Pretence
               of
               Morality
               will
               bear
               us
               out
               when
               we
               appear
               before
               his
               dread
               Tribunal
               .
               But
               then
               we
               are
               to
               consider
               that
               the
               proper
               Use
               of
               all
               these
               positive
               Duties
               is
               to
               improve
               and
               perfect
               us
               in
               moral
               Goodness
               ;
               and
               unless
               we
               use
               them
               to
               this
               Effect
               we
               shall
               render
               them
               altogether
               void
               and
               insignificant
               .
               Wherefore
               as
               we
               would
               not
               lose
               all
               the
               Fruits
               of
               our
               positive
               Duties
               ,
               let
               us
               take
               care
               to
               extend
               them
               to
               their
               utmost
               Design
               ,
               to
               improve
               our
               Sacrifice
               to
               Obedience
               ,
               our
               Sacraments
               to
               Gratitude
               and
               Love
               ,
               our
               Hearing
               to
               Practice
               ,
               our
               Praying
               to
               Devotion
               ,
               and
               our
               Fasting
               to
               Humility
               and
               Repentance
               .
               For
               if
               we
               rest
               in
               these
               Duties
               and
               go
               no
               farther
               ,
               thinking
               by
               such
               short
               Payments
               to
               Compound
               with
               God
               for
               all
               those
               Debts
               we
               owe
               to
               the
               eternal
               Laws
               
               of
               Morality
               ,
               we
               miserably
               cheat
               and
               befool
               our
               own
               Souls
               ,
               which
               notwithstanding
               all
               this
               Exactness
               about
               the
               Positives
               of
               Religion
               are
               by
               their
               own
               immoral
               Affections
               still
               enslaved
               to
               the
               Devil
               ;
               to
               whom
               it
               is
               much
               one
               what
               our
               outward
               Form
               of
               Religion
               is
               ,
               whether
               it
               be
               Christian
               or
               Heathen
               or
               Mahometan
               ,
               provided
               it
               doth
               not
               operate
               on
               our
               minds
               or
               give
               any
               Check
               to
               the
               Current
               of
               our
               depraved
               Natures
               .
               For
               whether
               we
               bow
               to
               God
               or
               to
               an
               Idol
               ,
               is
               all
               one
               to
               the
               Devil
               ,
               so
               long
               as
               our
               souls
               remain
               Profane
               and
               indevout
               ;
               whether
               we
               Communicate
               in
               the
               holy
               Sacrament
               of
               Christ's
               Death
               ,
               or
               in
               the
               impure
               Rights
               of
               Venus
               and
               Priapus
               ,
               is
               indifferent
               to
               him
               so
               long
               as
               our
               Hearts
               continue
               putrid
               and
               corrupt
               ,
               steaming
               with
               unchast
               Desires
               and
               Affections
               ;
               whether
               we
               Celebrate
               the
               Christian
               Festivals
               or
               the
               bloody
               Saturnals
               or
               Barbarous
               Bacchanalia
               is
               no
               great
               matter
               to
               him
               ,
               provided
               our
               Minds
               be
               but
               canker'd
               with
               Wrath
               and
               Malice
               and
               Cruelty
               and
               Revenge
               .
               These
               are
               the
               Sinews
               of
               his
               Goverment
               ,
               and
               the
               Bands
               of
               our
               Allegiance
               to
               his
               Throne
               ;
               and
               whilst
               they
               are
               preserved
               ,
               he
               knows
               his
               Kingdom
               is
               safe
               ,
               and
               so
               long
               he
               doth
               not
               much
               regard
               what
               our
               outward
               Religion
               is
               .
               Nay
               there
               is
               nothing
               can
               be
               a
               higher
               Gratification
               to
               
               his
               Ambition
               ,
               than
               to
               behold
               Himself
               served
               in
               Christs
               own
               Livery
               and
               Worship'd
               in
               a
               
                 Form
                 of
                 Godliness
              
               ;
               by
               which
               he
               hath
               the
               Pleasure
               of
               dividing
               Empires
               with
               God
               ,
               and
               ravishing
               the
               better
               share
               from
               him
               ;
               of
               beholding
               his
               hated
               Creator
               mockt
               with
               the
               Shell
               and
               Outside
               of
               a
               Worshiper
               ,
               whilst
               himself
               is
               treated
               with
               the
               Kernol
               and
               Inside
               .
               For
               whilst
               we
               continue
               wicked
               under
               an
               outward
               Form
               of
               Religion
               ,
               we
               do
               in
               Effect
               Sacrifice
               our
               Beast
               to
               God
               ,
               and
               our selves
               to
               the
               Devil
               ;
               who
               above
               all
               things
               loves
               those
               unnatural
               Commixtures
               of
               Hearer
               and
               
                 Slanderer
                 ,
                 Worshiper
              
               and
               
                 Deceiver
                 ,
                 Communicant
              
               and
               
                 Drunkard
                 ,
                 Sacrificer
              
               and
               Oppressor
               ;
               by
               which
               we
               only
               exalt
               and
               sublimate
               Impiety
               ,
               which
               never
               looks
               so
               Glorious
               as
               when
               't
               is
               Gilded
               with
               Fasts
               and
               long
               Prayers
               .
               Wherefore
               as
               you
               will
               answer
               it
               at
               your
               eternal
               Peril
               ,
               do
               not
               Cheat
               and
               abuse
               your selves
               with
               the
               Name
               and
               Shadow
               of
               Religion
               ;
               lest
               when
               you
               have
               superstructed
               your
               Hopes
               of
               Happiness
               on
               a
               rotten
               Foundation
               ,
               it
               should
               finally
               miscarry
               and
               sink
               underneath
               you
               into
               everlasting
               Wretchedness
               and
               Despair
               .
            
          
        
         
           
           
             CHAP.
             II.
             Concerning
             Religion
             ;
             What
             it
             is
             ,
             and
             what
             things
             are
             Necessary
             for
             the
             founding
             and
             securing
             its
             Obligations
             .
          
           
             HAVING
             in
             the
             foregoing
             Chapter
             briefly
             discoursed
             concerning
             the
             Nature
             of
             Moral
             Goodness
             ,
             and
             shewn
             that
             it
             is
             the
             principal
             Part
             of
             Religion
             ,
             it
             will
             be
             requisite
             in
             the
             next
             place
             to
             explain
             what
             Religion
             is
             ,
             that
             so
             from
             thence
             we
             may
             collect
             what
             things
             are
             necessary
             to
             the
             founding
             and
             securing
             its
             Obligations
             ,
             which
             will
             be
             the
             Subject
             of
             the
             ensuing
             Chapters
             .
          
           
             RELIGION
             in
             the
             General
             respects
             God
             as
             the
             Object
             and
             Centre
             of
             all
             its
             Acts
             and
             Offices
             .
             For
             upon
             Supposition
             that
             there
             is
             such
             a
             Being
             as
             a
             God
             ,
             and
             that
             there
             are
             such
             Beings
             as
             
               reasonable
               Creatures
            
             ,
             or
             
               capable
               Subjects
            
             of
             Religion
             ,
             it
             will
             necessarily
             follow
             that
             there
             must
             be
             some
             Religion
             or
             other
             to
             tie
             and
             oblige
             these
             Creatures
             to
             that
             God.
             For
             by
             God
             we
             mean
             a
             Being
             that
             hath
             all
             
               possible
               Perfection
            
             
             in
             him
             ,
             and
             is
             the
             supreme
             Cause
             and
             Fountain
             of
             all
             other
             Being
             and
             Perfection
             ;
             and
             such
             a
             Being
             we
             must
             needs
             acknowledge
             doth
             not
             only
             deserve
             the
             worthiest
             Acts
             of
             Religion
             that
             reasonable
             Creatures
             ,
             who
             alone
             are
             capable
             of
             understanding
             his
             Worth
             ,
             can
             render
             to
             him
             ,
             but
             hath
             also
             an
             unalienable
             Right
             to
             exact
             and
             require
             them
             ;
             and
             that
             not
             only
             upon
             the
             Account
             of
             his
             own
             essential
             Desert
             (
             for
             whatever
             he
             deserves
             he
             hath
             a
             right
             to
             demand
             )
             but
             also
             upon
             Account
             of
             the
             Right
             he
             hath
             to
             reasonable
             Creatures
             ,
             who
             owe
             their
             Beings
             to
             him
             and
             all
             their
             Capacities
             of
             serving
             him
             ,
             and
             so
             cannot
             dispose
             of
             themselves
             without
             manifest
             Injury
             to
             him
             contrary
             to
             his
             Will
             and
             Orders
             .
             By
             
               reasonable
               Creatures
            
             we
             mean
             Beings
             that
             are
             derived
             from
             God
             and
             are
             indowed
             by
             him
             with
             a
             Capacity
             of
             understanding
             him
             and
             themselves
             ;
             and
             such
             Creatures
             must
             necessarily
             stand
             obliged
             to
             render
             him
             such
             Acts
             as
             are
             sutable
             to
             and
             due
             Acknowledgments
             of
             the
             Perfections
             of
             his
             Nature
             and
             their
             own
             Dependence
             upon
             him
             ;
             and
             this
             Obligation
             is
             that
             which
             we
             call
             Religion
             .
             Which
             word
             according
             to
             
               Lactantius
               lib.
            
             4.
             
             
               Divin
               .
               Institut
               .
               c.
            
             28.
             is
             derived
             a
             religando
             ,
             from
             binding
             or
             obliging
             us
             to
             
             God.
             So
             that
             
               true
               Religion
               in
               the
               general
               is
               the
               Obligation
               of
               Reasonable
               Creatures
               to
               render
               such
               Acts
               of
               Worship
               to
               God
               as
               are
               sutable
               to
               the
               Excellency
               of
               his
               Nature
               and
               their
               Dependence
               upon
               him
               .
            
             Which
             Definition
             includes
             both
             the
             Doctrines
             and
             Dutuies
             of
             Religion
             .
             For
             the
             Doctrines
             are
             the
             Reasons
             by
             which
             it
             obliges
             us
             to
             the
             Duties
             ;
             and
             as
             there
             is
             no
             Duty
             in
             Religion
             but
             what
             derives
             its
             Tie
             and
             Obligation
             from
             some
             Doctrine
             contained
             in
             it
             ,
             so
             there
             is
             no
             Doctrine
             in
             Religion
             but
             what
             ties
             and
             obliges
             us
             to
             some
             Duty
             that
             is
             enjoyned
             in
             it
             .
             When
             therefore
             I
             call
             Religion
             an
             Obligation
             ,
             I
             include
             in
             that
             term
             all
             those
             Doctrines
             of
             it
             concerning
             God
             ,
             his
             Nature
             ,
             and
             his
             transactions
             with
             his
             Creatures
             ,
             which
             are
             the
             reasons
             by
             which
             we
             stand
             obliged
             to
             render
             all
             acts
             of
             Worship
             to
             him
             .
             But
             for
             the
             better
             understanding
             of
             the
             nature
             of
             true
             Religion
             ,
             it
             is
             necessary
             we
             should
             distinguish
             it
             into
             natural
             and
             revealed
             .
             By
             natural
             Religion
             I
             mean
             
               the
               Obligation
               which
               natural
               Reason
               lays
               upon
               us
               to
               render
               to
               God
               all
               that
               Worship
               and
               Obedience
               which
               upon
               the
               consideration
               of
               his
               Nature
               and
               our
               dependence
               upon
               him
               it
               discovers
               to
               be
               due
               to
               him
               .
            
             For
             God
             having
             planted
             in
             us
             a
             rational
             Faculty
             ,
             by
             the
             due
             exercise
             of
             which
             we
             are
             naturally
             
             lead
             into
             the
             belief
             of
             his
             Being
             ,
             the
             sense
             of
             his
             Perfections
             and
             the
             acknowledgment
             of
             his
             Providence
             ,
             he
             expects
             we
             should
             follow
             it
             as
             the
             Guide
             and
             Directory
             of
             our
             lives
             and
             actions
             ;
             and
             whatsoever
             this
             Faculty
             doth
             naturally
             and
             in
             its
             due
             exercise
             dictate
             to
             us
             ,
             is
             as
             much
             the
             
               voice
               of
               God
            
             as
             any
             revelation
             .
             For
             whatever
             it
             naturally
             dictates
             ,
             it
             must
             dictate
             by
             his
             direction
             who
             is
             the
             Author
             of
             its
             Nature
             ,
             and
             who
             having
             framed
             it
             to
             speak
             such
             a
             sense
             and
             pronounce
             such
             a
             judgment
             of
             things
             ,
             hath
             thereby
             put
             his
             word
             into
             its
             mouth
             and
             doth
             himself
             speak
             through
             it
             as
             through
             a
             standing
             Oracle
             which
             he
             hath
             erected
             in
             our
             breasts
             on
             purpose
             to
             convey
             and
             deliver
             his
             own
             Mind
             and
             Will
             to
             us
             .
             So
             that
             whatsoever
             natural
             Reason
             rightly
             exercised
             teaches
             us
             concerning
             God
             and
             our
             Duty
             towards
             him
             ,
             is
             true
             Religion
             ,
             and
             doth
             as
             effectually
             bind
             and
             oblige
             us
             to
             him
             as
             if
             it
             had
             been
             immediately
             revealed
             by
             him
             .
             It
             teaches
             us
             that
             God
             is
             infinitely
             wise
             and
             just
             and
             powerful
             and
             good
             ;
             that
             he
             is
             the
             Fountain
             of
             our
             Beings
             ,
             the
             disposer
             of
             our
             Affairs
             ,
             and
             the
             Arbitrator
             of
             our
             Fate
             both
             here
             and
             hereafter
             ;
             and
             by
             these
             Doctrines
             it
             obliges
             us
             to
             admire
             and
             adore
             him
             ,
             to
             fear
             and
             love
             him
             ,
             to
             trust
             and
             obey
             him
             .
             And
             this
             
             is
             
               natural
               Religion
            
             ,
             which
             consists
             of
             such
             Doctrines
             as
             natural
             Reason
             teaches
             us
             concerning
             God
             and
             his
             Nature
             and
             Providence
             ,
             and
             of
             such
             Duties
             as
             it
             infers
             from
             those
             Doctrines
             and
             inforces
             by
             them
             ;
             and
             all
             the
             Doctrines
             of
             this
             Religion
             upon
             which
             it
             founds
             its
             Duties
             ,
             being
             
               eternal
               verities
            
             ,
             as
             they
             must
             necessarily
             be
             being
             all
             deduced
             from
             the
             immutable
             Natures
             of
             God
             and
             things
             ,
             all
             the
             Duties
             of
             it
             must
             be
             morally
             ,
             that
             is
             eternally
             good
             and
             reasonable
             ,
             because
             those
             Doctrines
             are
             the
             eternal
             Reasons
             upon
             which
             they
             are
             founded
             and
             by
             which
             they
             oblige
             .
             So
             that
             whatsoever
             is
             a
             Duty
             of
             natural
             Religion
             must
             oblige
             
               for
               ever
            
             ,
             because
             it
             obliges
             by
             an
             eternal
             Reason
             ,
             and
             so
             can
             never
             be
             dispensed
             with
             or
             abrogated
             'till
             the
             Natures
             of
             things
             are
             cancell'd
             and
             reversed
             ,
             and
             eternal
             Truths
             are
             converted
             into
             Lies
             .
          
           
             IN
             short
             therefore
             ,
             natural
             Religion
             hath
             only
             natural
             Reason
             for
             its
             rule
             and
             measure
             ;
             which
             from
             the
             Nature
             of
             God
             and
             things
             deduces
             all
             those
             eternal
             Reasons
             by
             which
             it
             distinguishes
             our
             Actions
             into
             honest
             and
             
               dishonest
               ,
               decorous
            
             and
             
               filthy
               ,
               good
            
             and
             
               evil
               ,
               necessary
            
             and
             sinful
             .
             For
             it
             doth
             not
             make
             them
             good
             or
             evil
             by
             judging
             them
             so
             ,
             but
             if
             it
             judgeth
             truly
             ,
             it
             judges
             of
             them
             as
             it
             finds
             them
             ;
             and
             unless
             it
             finds
             
             them
             good
             or
             evil
             
               in
               themselves
            
             upon
             some
             eternal
             Reason
             for
             or
             against
             them
             ,
             its
             judgment
             is
             false
             and
             erroneous
             .
             So
             that
             the
             objective
             goodness
             or
             evil
             that
             is
             in
             the
             actions
             themselves
             is
             the
             measure
             of
             our
             
               Natural
               Reason
            
             ,
             but
             our
             natural
             Reason
             judging
             truly
             concerning
             them
             is
             the
             measure
             of
             our
             choice
             or
             refusal
             of
             them
             ;
             for
             be
             our
             action
             never
             so
             good
             or
             evil
             in
             it self
             ,
             unless
             we
             have
             some
             eternal
             reason
             for
             or
             against
             it
             ,
             we
             cannot
             judge
             it
             so
             ;
             and
             unless
             we
             judge
             it
             so
             ,
             we
             cannot
             reasonable
             choose
             or
             refuse
             it
             ;
             but
             as
             soon
             as
             ever
             we
             have
             judged
             and
             pronounced
             it
             good
             or
             evil
             upon
             an
             eternal
             reason
             ,
             we
             stand
             obliged
             by
             that
             Judgment
             to
             do
             or
             forbear
             it
             .
             So
             that
             right
             Reason
             pronouncing
             such
             actions
             good
             and
             such
             evil
             ,
             is
             the
             Law
             of
             Nature
             ,
             and
             those
             eternal
             Reasons
             upon
             which
             it
             so
             pronounces
             them
             are
             the
             Creed
             of
             Nature
             ,
             both
             which
             together
             make
             
               natural
               Religion
            
             .
             And
             by
             this
             Religion
             was
             the
             World
             Governed
             ,
             at
             least
             the
             greatest
             part
             of
             it
             .
             ,
             for
             some
             thousands
             of
             Years
             ;
             till
             by
             long
             and
             sad
             Experience
             it
             was
             found
             too
             weak
             to
             correct
             the
             errors
             of
             mens
             Minds
             ,
             and
             restrain
             the
             wild
             extravagancies
             of
             their
             Wills
             and
             Affections
             ;
             and
             then
             God
             out
             of
             his
             great
             pity
             to
             lost
             and
             degenerate
             Mankind
             ,
             vouchsafed
             to
             us
             
             the
             glorious
             Light
             of
             revealed
             Religion
             ,
             which
             in
             the
             largest
             acceptation
             of
             it
             includes
             all
             natural
             Religion
             ,
             as
             well
             the
             credenda
             as
             agenda
             ,
             the
             Doctrines
             as
             the
             Duties
             of
             it
             ;
             both
             which
             are
             contained
             in
             that
             Revelation
             of
             his
             Will
             which
             God
             hath
             made
             to
             the
             World
             ,
             to
             which
             it
             hath
             superadded
             sundry
             Doctrines
             and
             Duties
             of
             supernatural
             Religion
             .
          
           
             BUT
             strictly
             speaking
             ,
             revealed
             Religion
             as
             it
             is
             distinguished
             from
             natural
             ,
             consists
             of
             such
             Doctrines
             and
             Duties
             as
             are
             knowable
             and
             discoverable
             only
             by
             Revelation
             ;
             as
             are
             not
             to
             be
             deduced
             and
             inferred
             by
             reasoning
             and
             Discourse
             from
             any
             necessary
             or
             natural
             Principles
             ,
             but
             wholly
             depend
             upon
             the
             counsel
             and
             
               good
               Will
            
             of
             God.
             And
             where
             things
             depend
             intirely
             upon
             Gods
             Will
             ,
             and
             their
             Being
             or
             not
             Being
             lies
             wholly
             in
             his
             
               free
               disposal
            
             ,
             it
             is
             impossible
             that
             our
             natural
             Reason
             should
             ever
             arrive
             at
             the
             knowledge
             of
             them
             without
             some
             Revelation
             of
             his
             Will
             concerning
             them
             .
             For
             in
             such
             matters
             as
             these
             where
             the
             Will
             of
             God
             is
             absolutely
             free
             ,
             Reason
             without
             Revelation
             hath
             neither
             necessary
             nor
             probable
             Causes
             and
             Principles
             to
             argue
             from
             ,
             and
             therefore
             can
             make
             neither
             certain
             Conclusions
             nor
             so
             much
             as
             probable
             guesses
             concerning
             them
             ,
             but
             must
             necessarily
             
             remain
             altogether
             in
             the
             dark
             till
             such
             time
             as
             God
             hath
             revealed
             to
             it
             which
             way
             his
             Will
             is
             determined
             ;
             and
             of
             such
             matters
             as
             these
             consists
             all
             revealed
             Religion
             strictly
             so
             called
             .
             For
             tho
             God
             hath
             made
             sundry
             Revelations
             of
             his
             Will
             ,
             yet
             the
             
               subject
               matter
            
             of
             them
             was
             for
             the
             Main
             always
             the
             
               same
               ,
               viz.
            
             the
             Doctrine
             of
             the
             Mediation
             of
             Jesus
             Christ
             ,
             and
             the
             Duties
             that
             are
             subsequent
             thereunto
             ,
             which
             from
             that
             Promise
             which
             God
             made
             to
             Adam
             upon
             his
             Fall
             ,
             
               the
               seed
               of
               the
               Woman
               shall
               break
               the
               Serpents
               head
               ,
            
             to
             the
             last
             promulgation
             of
             the
             Gospel
             ,
             hath
             been
             the
             great
             Theme
             of
             all
             divine
             Revelation
             .
             For
             what
             else
             was
             that
             Revelation
             which
             God
             made
             to
             
               Abraham
               ,
               in
               thy
               Seed
               shall
               all
               the
               Nations
               of
               the
               Earth
               be
               blessed
               ,
            
             but
             only
             the
             dawning
             of
             the
             Gospel
             ?
             which
             is
             nothing
             but
             glad
             tidings
             of
             the
             Mediator
             .
             What
             was
             the
             Law
             of
             Moses
             but
             only
             the
             same
             Gospel
             shining
             through
             a
             Cloud
             of
             Types
             and
             symbolical
             Representations
             ;
             and
             what
             are
             all
             the
             succeeding
             Prophesies
             of
             the
             Old
             Testament
             but
             only
             the
             same
             Gospel
             still
             shining
             clearer
             and
             clearer
             till
             at
             last
             it
             broke
             forth
             in
             its
             
               Meridian
               brightness
            
             ?
             And
             were
             this
             a
             proper
             place
             ,
             I
             think
             I
             could
             easily
             demonstrate
             that
             from
             Adam
             to
             Moses
             ,
             from
             Moses
             to
             the
             Prophets
             ,
             from
             
             the
             Prophets
             to
             
               Jesus
               Christ
            
             ,
             the
             main
             Scope
             and
             Design
             of
             all
             Divine
             Revelation
             ,
             hath
             been
             the
             gradual
             Discovery
             of
             this
             great
             Mystery
             of
             the
             Mediation
             .
             So
             that
             revealed
             Religion
             was
             for
             the
             matter
             of
             it
             always
             the
             same
             ,
             tho
             it
             was
             not
             always
             revealed
             with
             the
             same
             Perspicuity
             ,
             but
             
               clear'd
               up
            
             by
             degrees
             from
             an
             obscure
             Twilight
             to
             a
             perfect
             Day
             .
             Wherefore
             Christianity
             which
             in
             strictness
             is
             nothing
             but
             the
             
               Doctrine
               of
               the
               Mediation
            
             together
             with
             its
             appendant
             Duties
             ,
             ought
             not
             to
             be
             lookt
             on
             as
             a
             new
             Religion
             of
             1600.
             years
             Date
             ,
             for
             in
             reality
             't
             is
             as
             ancient
             as
             the
             Fall
             ,
             and
             was
             then
             Preached
             to
             Adam
             in
             that
             dark
             and
             Mysterious
             Promise
             ;
             after
             which
             it
             was
             a
             little
             more
             clearly
             repeated
             ,
             tho
             very
             obscurely
             still
             ,
             in
             God's
             Covenant
             with
             Abraham
             ;
             and
             again
             ,
             after
             that
             it
             was
             much
             more
             amply
             revealed
             in
             the
             Types
             and
             Figures
             of
             the
             Law
             of
             Moses
             ,
             which
             yet
             like
             painted
             Glass
             in
             a
             Window
             did
             under
             their
             Pompous
             Shew
             still
             darken
             and
             obscure
             the
             holy
             Mysteries
             within
             them
             ,
             which
             were
             nothing
             but
             the
             Doctrines
             and
             Laws
             of
             the
             Christian
             Religion
             .
             So
             that
             Judaism
             was
             only
             Christianity
             vail'd
             ,
             and
             Christianity
             is
             only
             Judaism
             revealed
             .
          
           
           
             THUS
             The
             Religion
             of
             the
             Mediator
             ,
             you
             see
             ,
             was
             the
             principal
             Subject
             of
             all
             divine
             Revelation
             ;
             and
             this
             without
             Revelation
             natural
             Reason
             could
             never
             have
             discovered
             ,
             because
             the
             whole
             of
             it
             depended
             upon
             the
             
               free
               will
            
             of
             God.
             For
             whether
             he
             would
             admit
             of
             any
             Mediator
             or
             no
             ;
             whether
             he
             would
             admit
             his
             
               own
               Son
            
             to
             be
             our
             Mediator
             or
             no
             ;
             whether
             he
             would
             deposit
             such
             inestimable
             Blessings
             for
             us
             or
             no
             in
             the
             hands
             of
             our
             Mediator
             ,
             was
             intirely
             left
             to
             his
             free
             Determination
             ;
             and
             there
             was
             no
             necessary
             cause
             either
             within
             or
             without
             him
             ,
             no
             nor
             any
             probable
             one
             neither
             ,
             that
             humane
             Reason
             could
             ever
             have
             discovered
             ,
             that
             could
             incline
             or
             determine
             him
             one
             way
             or
             t'other
             .
             So
             that
             till
             such
             time
             as
             he
             revealed
             his
             Will
             to
             us
             ,
             we
             were
             left
             utterly
             in
             the
             dark
             as
             to
             this
             matter
             ,
             and
             had
             no
             manner
             of
             Principles
             to
             argue
             from
             ,
             or
             so
             much
             as
             to
             guess
             by
             .
             This
             therefore
             is
             strictly
             the
             revealed
             Religion
             as
             it
             stands
             in
             opposition
             to
             the
             natural
             .
             But
             since
             together
             with
             revealed
             Religion
             God
             hath
             put
             forth
             a
             
               second
               Edition
            
             of
             natural
             ,
             which
             was
             almost
             lost
             and
             grown
             
               out
               of
               Print
            
             through
             the
             wretched
             Negligence
             and
             Stupidity
             of
             Mankind
             ;
             and
             since
             he
             hath
             not
             only
             revealed
             them
             together
             but
             also
             incorporated
             
             them
             into
             one
             ;
             Religion
             as
             it
             is
             now
             framed
             and
             constituted
             by
             this
             happy
             Conjunction
             of
             natural
             with
             revealed
             ,
             may
             be
             thus
             defined
             ,
             
               It
               is
               the
               Obligation
               of
               Rational
               Creatures
               to
               render
               such
               acts
               of
               Worship
               to
               God
               through
               Jesus
               Christ
               as
               he
               himself
               hath
               instituted
               ,
               and
               as
               are
               in
               their
               own
               Natures
               sutable
               to
               his
               Excellencies
               and
               their
               dependence
               upon
               him
               .
            
             Where
             by
             
               acts
               of
               Worship
            
             I
             do
             not
             mean
             such
             only
             as
             are
             immediately
             directed
             to
             and
             terminated
             upon
             God
             ,
             as
             all
             those
             are
             which
             are
             contained
             in
             the
             first
             Table
             of
             the
             Decalogue
             ;
             but
             all
             those
             acts
             
               in
               general
            
             which
             God
             hath
             commanded
             ,
             which
             being
             performed
             upon
             a
             Religious
             account
             ,
             that
             is
             ,
             out
             of
             Homage
             and
             Obedience
             to
             Gods
             Will
             and
             Authority
             ,
             are
             as
             truly
             and
             properly
             acts
             of
             Worship
             to
             him
             as
             Prayer
             or
             Praise
             or
             Adjuration
             .
          
           
             AND
             now
             having
             given
             this
             short
             account
             of
             the
             nature
             of
             Religion
             ,
             it
             will
             from
             hence
             be
             easie
             to
             collect
             what
             Principles
             are
             necessary
             to
             the
             founding
             and
             securing
             its
             Obligations
             ;
             for
          
           
             First
             ,
             GOD
             being
             the
             great
             Object
             of
             all
             Religion
             ,
             it
             must
             be
             absolutely
             necessary
             in
             order
             to
             our
             being
             truly
             Religious
             that
             we
             believe
             that
             God
             is
             .
          
           
           
             Secondly
             ,
             RELIGION
             being
             an
             Obligation
             of
             us
             to
             God
             ;
             that
             this
             Obligation
             may
             take
             effect
             upon
             us
             ,
             it
             is
             necessary
             we
             should
             believe
             that
             he
             concerns
             himself
             about
             us
             ,
             and
             consequently
             that
             he
             Governs
             the
             World
             by
             his
             Providence
             .
          
           
             Thirdly
             ,
             RELIGION
             obliging
             us
             to
             render
             all
             due
             
               acts
               of
               Worship
            
             to
             him
             ,
             to
             inforce
             this
             Obligation
             upon
             us
             ,
             it
             is
             necessary
             we
             should
             believe
             that
             he
             will
             certainly
             reward
             us
             if
             we
             render
             those
             acts
             to
             him
             ,
             and
             as
             certainly
             punish
             us
             if
             we
             do
             not
             .
          
           
             Fourthly
             ,
             THESE
             acts
             of
             Worship
             which
             Religion
             obliges
             us
             to
             ,
             being
             such
             as
             are
             suitable
             to
             the
             Excellency
             of
             Gods
             Nature
             ,
             to
             enable
             us
             to
             fulfil
             this
             Obligation
             it
             is
             necessary
             we
             should
             have
             
               right
               Apprehensions
            
             of
             the
             Nature
             of
             God.
             
          
           
             Fifthly
             ,
             RELIGION
             obliging
             us
             to
             render
             all
             these
             Acts
             of
             Worship
             to
             God
             in
             and
             through
             Jesus
             Christ
             ,
             to
             our
             performing
             this
             it
             is
             necessary
             we
             should
             believe
             in
             his
             Mediation
             .
          
           
             THESE
             are
             the
             great
             Principles
             in
             which
             all
             the
             Obligations
             of
             Religion
             are
             founded
             ;
             and
             therefore
             in
             order
             to
             the
             through
             fixing
             those
             Obligations
             upon
             mens
             Minds
             ,
             it
             will
             be
             necessary
             before
             we
             proceed
             to
             the
             particular
             Duties
             which
             Religion
             obliges
             us
             to
             ,
             to
             discourse
             of
             these
             Principles
             distinctly
             .
          
        
         
           
           
             CHAP.
             III.
             Of
             the
             necessity
             of
             believing
             that
             God
             is
             ,
             in
             order
             to
             Mens
             being
             truly
             Religious
             .
          
           
             
               HE
               that
               cometh
               unto
               God
            
             ,
             saith
             the
             Apostle
             ,
             
               must
               believe
               that
               God
               is
               ,
               Heb.
            
             11.6
             .
             where
             by
             
               coming
               to
               God
            
             is
             meant
             worshiping
             him
             ,
             that
             is
             ,
             expressing
             our
             Veneration
             of
             ,
             and
             Affection
             to
             him
             ,
             by
             outward
             and
             visible
             Signs
             and
             Actions
             ;
             and
             unless
             our
             outward
             Actions
             in
             Religion
             proceed
             from
             an
             inward
             Veneration
             of
             ,
             and
             Affection
             to
             him
             ,
             they
             are
             not
             Worship
             but
             Mockery
             ;
             but
             how
             is
             it
             possible
             a
             man
             should
             inwardly
             venerate
             God
             ,
             when
             he
             believes
             there
             is
             no
             such
             Being
             in
             the
             World
             ?
             For
             how
             real
             soever
             any
             thing
             may
             be
             
               in
               it self
            
             ,
             if
             we
             believe
             it
             is
             not
             ,
             it
             is
             to
             us
             as
             if
             it
             were
             not
             ;
             and
             therefore
             tho
             God
             doth
             so
             necessarily
             exist
             ,
             as
             that
             he
             cannot
             but
             be
             ,
             the
             very
             Notion
             of
             him
             implying
             an
             infinite
             Distance
             from
             
               not
               being
            
             ;
             yet
             while
             we
             believe
             he
             is
             not
             ,
             our
             Thoughts
             can
             be
             no
             more
             concern'd
             about
             him
             ,
             than
             about
             purchasing
             an
             Inheritance
             in
             Vtopia
             .
             So
             that
             this
             Proposition
             that
             
               God
               is
            
             ,
             is
             the
             
               prime
               Fundamental
            
             of
             all
             Religion
             ,
             and
             if
             
             this
             be
             removed
             ,
             Religion
             must
             sink
             ,
             and
             all
             its
             Sacred
             Obligations
             
               fly
               in
               sunder
            
             .
             But
             this
             is
             so
             self-evident
             that
             it
             would
             be
             very
             impertinent
             to
             insist
             upon
             the
             Proof
             of
             it
             .
             All
             that
             I
             shall
             do
             therefore
             in
             pursuance
             of
             this
             Argument
             shall
             be
             to
             endeavour
             to
             establish
             the
             Belief
             of
             this
             fundamental
             Truth
             upon
             which
             all
             Religion
             depends
             ;
             and
             that
             First
             ,
             by
             inquiring
             into
             ,
             and
             removing
             the
             Causes
             of
             mens
             Infidelity
             in
             this
             matter
             ;
             Secondly
             ,
             by
             representing
             the
             Folly
             and
             Vnreasonableness
             of
             it
             .
             For
             as
             for
             the
             Proofs
             and
             Evidences
             of
             Gods
             Being
             ,
             I
             shall
             reserve
             them
             till
             I
             come
             to
             discourse
             of
             his
             Providence
             ,
             where
             I
             think
             there
             is
             enough
             said
             to
             satisfie
             any
             Man
             that
             is
             not
             desperately
             hardned
             against
             all
             Conviction
             .
          
           
             
             
               SECT
               .
               I.
               Of
               the
               Causes
               of
               Atheism
               ;
               shewing
               the
               great
               Absurdity
               and
               Unreasonableness
               of
               them
               .
            
             
               CONSIDERING
               how
               loudly
               the
               Voice
               of
               Nature
               ,
               the
               Consent
               of
               Nations
               ,
               and
               the
               beautiful
               Structure
               and
               Contrivance
               of
               things
               do
               proclaim
               the
               Being
               of
               God
               ,
               one
               would
               think
               it
               impossible
               there
               should
               be
               any
               such
               Monster
               as
               an
               Atheist
               among
               reasonable
               Beings
               ;
               and
               indeed
               it
               hath
               been
               warmly
               disputed
               among
               the
               Learned
               whether
               there
               be
               any
               such
               or
               no
               ?
               A
               Question
               ,
               which
               these
               later
               Ages
               have
               determined
               in
               the
               Affirmative
               ,
               by
               an
               Induction
               of
               too
               many
               woful
               Instances
               .
               But
               doubtless
               had
               men
               impartially
               attended
               to
               the
               Dictates
               of
               Reason
               ,
               and
               not
               delivered
               themselves
               up
               to
               the
               Infatuations
               of
               their
               Lusts
               ,
               and
               the
               inveterate
               Prejudice
               of
               a
               corrupt
               Imagination
               ,
               it
               would
               have
               been
               impossible
               for
               so
               many
               gross
               Absurdities
               as
               Atheism
               implies
               ,
               to
               have
               entred
               into
               their
               minds
               ;
               but
               when
               once
               mens
               Wills
               and
               Affections
               have
               espoused
               a
               Proposition
               ,
               
               they
               will
               make
               one
               shift
               or
               other
               ,
               be
               it
               never
               so
               absurd
               ,
               to
               impose
               it
               on
               their
               Vnderstandings
               ;
               and
               considering
               how
               many
               Causes
               there
               are
               leading
               men
               to
               Atheism
               who
               are
               predisposed
               thereunto
               ,
               I
               cannot
               think
               an
               Atheist
               to
               be
               so
               great
               a
               Wonder
               .
               For
               so
               long
               as
               mens
               Vnderstandings
               are
               led
               by
               their
               Wills
               ,
               and
               their
               Wills
               are
               byassed
               with
               inclinations
               to
               Impiety
               ,
               they
               can
               hardly
               forbear
               wishing
               there
               were
               no
               God
               ;
               and
               then
               from
               wishing
               there
               were
               none
               to
               believing
               there
               is
               none
               ,
               will
               be
               a
               very
               short
               and
               easie
               Transition
               .
               Since
               therefore
               their
               Atheism
               proceeds
               not
               so
               much
               from
               the
               Defect
               of
               their
               Reason
               as
               from
               the
               fault
               of
               their
               Wills
               ,
               perhaps
               the
               most
               effectual
               way
               to
               cure
               it
               ,
               is
               rather
               to
               detect
               and
               remove
               those
               faulty
               Causes
               in
               their
               Wills
               ,
               than
               to
               attempt
               upon
               their
               Reason
               with
               the
               Proofs
               and
               Demonstrations
               of
               a
               Deity
               .
               And
               accordingly
               you
               see
               that
               when
               God
               had
               once
               erected
               this
               goodly
               Theatre
               of
               Beings
               ,
               and
               imprinted
               on
               it
               so
               many
               glorious
               Characters
               of
               his
               own
               Power
               ,
               and
               Wisdom
               ,
               and
               Goodness
               ,
               tho
               from
               time
               to
               time
               he
               hath
               wrought
               innumerable
               Miracles
               ,
               to
               reduce
               men
               from
               
                 Superstition
                 ,
                 Idolatry
              
               and
               Wickedness
               ,
               yet
               he
               never
               wrought
               one
               to
               reduce
               them
               from
               Atheism
               .
               And
               indeed
               to
               what
               purpose
               
               should
               he
               ?
               it
               being
               highly
               improbable
               that
               they
               who
               will
               not
               be
               convinc'd
               of
               the
               Being
               of
               God
               by
               this
               standing
               Miracle
               ,
               the
               World
               ,
               in
               which
               there
               are
               so
               many
               ample
               Demonstrations
               of
               his
               Being
               ,
               should
               be
               convinc'd
               of
               it
               by
               any
               other
               Miracles
               ;
               for
               other
               Miracles
               are
               only
               the
               Disorders
               and
               Interruptions
               of
               Nature
               ;
               and
               certainly
               the
               regular
               Course
               and
               standing
               Order
               of
               Nature
               ,
               is
               a
               much
               more
               glorious
               Evidence
               of
               Gods
               Wisdom
               and
               Power
               ,
               than
               the
               most
               miraculous
               Interruptions
               and
               Disorders
               of
               it
               .
               And
               therefore
               if
               men
               will
               be
               Atheists
               notwithstanding
               God
               hath
               imprinted
               so
               many
               Proofs
               of
               his
               Being
               on
               this
               visible
               Creation
               ,
               't
               is
               plain
               it
               is
               not
               their
               Reason
               but
               their
               Wills
               that
               make
               them
               so
               ;
               and
               if
               so
               ,
               to
               what
               purpose
               is
               it
               to
               urge
               their
               Reason
               with
               the
               Arguments
               of
               Gods
               Being
               ?
               since
               if
               they
               will
               not
               listen
               to
               those
               that
               are
               round
               about
               them
               ,
               and
               are
               every
               where
               to
               be
               found
               in
               this
               great
               Volume
               of
               Nature
               ,
               it
               is
               highly
               improbable
               that
               even
               Miracles
               themselves
               ,
               which
               are
               Gods
               peculiar
               Arguments
               (
               and
               are
               therefore
               called
               
                 the
                 Demonstrations
                 of
                 his
                 Spirit
              
               )
               should
               ever
               be
               able
               to
               perswade
               them
               .
               Wherefore
               to
               put
               a
               stop
               to
               this
               Pestilential
               Disease
               ,
               which
               in
               these
               later
               Ages
               hath
               been
               so
               fatally
               propagated
               among
               
               all
               Degrees
               and
               Orders
               of
               men
               ,
               I
               conceive
               the
               most
               proper
               way
               is
               to
               discover
               and
               remove
               those
               faults
               in
               their
               Wills
               which
               have
               such
               a
               malevolent
               Influence
               on
               their
               Vnderstandings
               ;
               and
               the
               principal
               ones
               may
               be
               reduced
               to
               these
               nine
               Heads
               ,
               
                 
                   1.
                   
                   A
                   perverse
                   Opposition
                   of
                   Will
                   to
                   the
                   Will
                   and
                   Nature
                   of
                   God.
                   
                
                 
                   2.
                   
                   Superstitious
                   Misapprehensions
                   concerning
                   God.
                   
                
                 
                   3.
                   
                   Precipitant
                   Rashness
                   in
                   prescribing
                   to
                   ,
                   and
                   prejudging
                   the
                   Divine
                   Providence
                   .
                
                 
                   4.
                   
                   Vain
                   Affectation
                   of
                   Singularity
                   in
                   Opinion
                   .
                
                 
                   5.
                   
                   Custom
                   of
                   
                     Drolling
                     on
                  
                   ,
                   and
                   Ridiculing
                   the
                   most
                   serious
                   things
                   .
                
                 
                   6.
                   
                   Taking
                   up
                   our
                   Religion
                   ,
                   or
                   Opinions
                   in
                   Religion
                   ,
                   without
                   Examination
                   .
                
                 
                   7.
                   
                   Measuring
                   the
                   Truth
                   or
                   Falshood
                   of
                   Religion
                   by
                   the
                   Practice
                   of
                   such
                   as
                   make
                   high
                   Pretences
                   to
                   it
                   .
                
                 
                   8.
                   
                   Placing
                   Religion
                   in
                   the
                   little
                   Opinions
                   that
                   constitute
                   the
                   Sects
                   and
                   Parties
                   we
                   are
                   engaged
                   in
                   .
                
                 
                   9.
                   
                   Profane
                   and
                   careless
                   Neglect
                   of
                   
                     Publick
                     Worship
                  
                   .
                
              
            
             
             
               I.
               ONE
               great
               cause
               of
               Atheism
               is
               the
               perverse
               Opposition
               of
               mens
               Wills
               to
               the
               Will
               and
               Nature
               of
               God.
               For
               the
               natural
               Notion
               which
               men
               have
               of
               God
               is
               ,
               that
               he
               is
               a
               most
               pure
               and
               holy
               Being
               ,
               infinitely
               removed
               by
               the
               Perfections
               of
               his
               Nature
               from
               all
               Inclinations
               that
               are
               contrary
               to
               the
               Dictates
               of
               
                 right
                 Reason
              
               .
               And
               accordingly
               in
               all
               those
               Declarations
               which
               he
               hath
               made
               of
               his
               Will
               ,
               they
               find
               him
               expressing
               an
               high
               Detestation
               of
               all
               Immorality
               and
               Wickedness
               ,
               and
               commanding
               them
               to
               abstain
               from
               it
               under
               the
               most
               dreadful
               Penalties
               ,
               which
               they
               know
               he
               hath
               both
               Right
               and
               Power
               to
               inflict
               when
               he
               pleases
               .
               Notwithstanding
               which
               ,
               presuming
               on
               his
               Goodness
               and
               a
               
                 future
                 Repentance
              
               ,
               they
               suffer
               themselves
               to
               be
               tempted
               and
               seduced
               into
               wickedness
               ;
               the
               pleasure
               of
               which
               tolls
               them
               on
               from
               one
               Wickedness
               to
               another
               ,
               till
               their
               Wills
               are
               captivated
               by
               Custom
               to
               inveterate
               Habits
               of
               Sinning
               .
               So
               that
               now
               their
               Sense
               of
               God
               ,
               and
               of
               his
               Almighty
               Displeasure
               being
               no
               longer
               able
               to
               master
               the
               stubbornness
               of
               their
               Wills
               ,
               only
               serves
               to
               fret
               and
               disturb
               them
               ,
               to
               raise
               Terrors
               and
               Anxieties
               in
               their
               Consciences
               ,
               and
               therewithal
               to
               imbitter
               the
               Pleasure
               of
               their
               Sin.
               For
               so
               long
               as
               this
               Sense
               remains
               alive
               in
               
               their
               Bosoms
               ,
               they
               can
               never
               hope
               to
               sin
               quietly
               for
               it
               ;
               and
               it
               being
               so
               ,
               they
               have
               no
               other
               Remedy
               but
               either
               to
               part
               with
               that
               or
               their
               Sins
               .
               For
               while
               thy
               retain
               their
               Sins
               ,
               the
               Belief
               of
               a
               God
               will
               grow
               an
               intolerable
               Vexation
               to
               them
               ,
               unless
               by
               sophisticating
               their
               Belief
               with
               false
               Notions
               of
               Religion
               they
               can
               temper
               it
               into
               an
               amicable
               Compliance
               with
               their
               Lusts.
               And
               this
               is
               usually
               the
               Artifice
               of
               the
               duller
               sort
               of
               People
               whose
               Understandings
               are
               more
               easily
               imposed
               on
               ,
               viz.
               to
               intermingle
               with
               their
               Belief
               of
               a
               God
               such
               Notions
               of
               Religion
               as
               may
               render
               it
               favourable
               and
               propitious
               to
               their
               Lusts.
               And
               hence
               I
               doubt
               not
               sprang
               most
               of
               those
               wicked
               Doctrines
               which
               from
               time
               to
               time
               have
               been
               foisted
               into
               Christianity
               ,
               from
               the
               Desire
               which
               men
               have
               to
               accommodate
               the
               Difference
               between
               their
               Consciences
               and
               their
               wicked
               Wills
               ,
               and
               reconcile
               their
               natural
               sense
               of
               God
               to
               their
               Sins
               .
               But
               alas
               these
               Artifices
               are
               all
               so
               thin
               and
               transparent
               ,
               that
               't
               is
               a
               hard
               matter
               for
               men
               of
               Wit
               to
               impose
               them
               on
               their
               Understandings
               ;
               and
               tho
               they
               have
               an
               equal
               Good-will
               to
               these
               wicked
               Doctrines
               with
               the
               duller
               sort
               of
               sinners
               ,
               yet
               their
               Reason
               is
               too
               sharp-sighted
               to
               be
               Chouc'd
               and
               deceived
               by
               them
               .
               And
               therefore
               
               usually
               they
               go
               another
               way
               to
               work
               ,
               and
               being
               sensible
               that
               they
               can
               never
               enjoy
               their
               sins
               in
               quiet
               ,
               while
               they
               are
               awed
               with
               the
               Sense
               and
               Belief
               of
               a
               Deity
               ,
               and
               yet
               obstinately
               resolved
               that
               they
               will
               enjoy
               them
               ,
               they
               have
               no
               other
               Expedient
               but
               to
               muster
               up
               all
               their
               Wit
               and
               Reason
               to
               dispute
               the
               belief
               of
               a
               God
               out
               of
               their
               Minds
               ;
               and
               being
               stifly
               resolved
               to
               persist
               in
               their
               Wickedness
               ,
               they
               are
               obliged
               by
               their
               own
               Interest
               to
               wish
               there
               were
               no
               God
               to
               observe
               and
               punish
               them
               .
               And
               then
               
                 facilè
                 credunt
                 quod
                 volunt
              
               ,
               they
               easily
               believe
               what
               they
               would
               have
               ,
               and
               the
               slenderest
               probability
               will
               sway
               their
               Understanding
               to
               vote
               on
               the
               side
               of
               their
               Interest
               and
               Affections
               .
               So
               that
               when
               men
               are
               resolved
               to
               be
               wicked
               ,
               Atheism
               is
               their
               Interest
               and
               Refuge
               ,
               to
               which
               they
               are
               many
               times
               forced
               to
               fly
               in
               their
               own
               Defence
               ,
               to
               avoid
               the
               Clamors
               and
               Persecutions
               of
               their
               Consciences
               .
               Had
               these
               men
               lived
               in
               those
               Good
               Pagan
               days
               wherein
               they
               might
               have
               rioted
               with
               Devotion
               ,
               Sacrificed
               to
               the
               gods
               in
               drunken
               Bowls
               ,
               and
               Worshipt
               in
               the
               Arms
               of
               a
               Strumpet
               ,
               no
               men
               would
               have
               been
               more
               Religious
               than
               they
               ;
               and
               could
               they
               now
               but
               Compound
               the
               matter
               so
               as
               that
               God
               should
               let
               them
               alone
               to
               enjoy
               their
               Lusts
               ,
               there
               is
               no
               
               doubt
               but
               they
               would
               be
               well
               enough
               content
               to
               let
               him
               alone
               to
               enjoy
               his
               Being
               .
               But
               because
               their
               sense
               of
               him
               frets
               and
               galls
               them
               ,
               they
               first
               grow
               impatient
               under
               it
               ,
               and
               then
               set
               their
               Wits
               at
               Work
               to
               raise
               objections
               against
               it
               ,
               and
               either
               to
               laugh
               or
               dispute
               it
               out
               of
               their
               Minds
               .
               And
               accordingly
               Plato
               makes
               mention
               of
               a
               sort
               of
               Atheists
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               who
               in
               consequence
               of
               their
               Opinion
               that
               all
               things
               are
               void
               of
               Gods
               ,
               have
               plunged
               themselves
               into
               intemperance
               of
               Pleasures
               and
               Pains
               being
               otherwise
               persons
               of
               great
               Memories
               and
               quick
               Understandings
               ,
               
                 De
                 Leg.
                 Lib.
              
               10.
               
               But
               alas
               ,
               how
               unreasonable
               is
               it
               in
               a
               matter
               of
               such
               vast
               importance
               for
               men
               to
               believe
               by
               their
               Interest
               and
               Affections
               !
               't
               is
               true
               could
               men
               put
               out
               the
               Sun
               with
               winking
               ,
               or
               extinguish
               the
               Nature
               of
               things
               by
               an
               obstinate
               disbelief
               of
               them
               ,
               it
               would
               be
               very
               justifiable
               for
               those
               men
               to
               believe
               there
               is
               no
               God
               whose
               Interest
               it
               is
               that
               there
               should
               be
               none
               .
               But
               alas
               ,
               the
               Natures
               of
               things
               are
               unalterable
               and
               will
               be
               what
               they
               are
               whatsoever
               our
               Opinion
               is
               about
               them
               .
               If
               there
               be
               a
               God
               ,
               there
               will
               be
               one
               ,
               whether
               we
               think
               fit
               to
               believe
               it
               
               or
               no
               ;
               and
               tho
               when
               the
               Interest
               of
               our
               Lusts
               requires
               it
               ,
               we
               may
               possibly
               dispute
               our selves
               out
               of
               the
               Belief
               of
               his
               Being
               ,
               yet
               he
               is
               not
               to
               be
               disputed
               out
               of
               his
               Being
               .
               We
               may
               indeed
               secure
               our selves
               from
               the
               Dread
               of
               his
               Vengeance
               by
               disputing
               our selves
               into
               a
               disbelief
               of
               him
               ,
               but
               we
               can
               never
               secure
               our selves
               by
               it
               from
               the
               danger
               of
               his
               Vengeance
               .
               And
               what
               a
               sensless
               thing
               is
               it
               for
               a
               man
               to
               shut
               his
               eyes
               against
               an
               unavoidable
               danger
               ,
               merely
               for
               fear
               of
               being
               
                 frightned
                 by
              
               it
               ;
               and
               when
               he
               might
               shun
               Gods
               Vengeance
               by
               dreading
               it
               ,
               instead
               thereof
               to
               shun
               the
               dread
               of
               it
               ?
               What
               is
               this
               but
               to
               set
               his
               Reason
               at
               work
               to
               rock
               his
               Conscience
               asleep
               ,
               that
               so
               he
               may
               destroy
               himself
               without
               fear
               or
               Disturbance
               .
            
             
               II.
               ANOTHER
               great
               cause
               of
               Atheism
               is
               superstitious
               Misapprehensions
               concerning
               God
               ;
               which
               tho
               they
               are
               Lodged
               in
               the
               Mind
               ,
               yet
               are
               most
               commonly
               exhaled
               from
               the
               Affections
               ,
               that
               like
               impure
               Bogs
               do
               generally
               breath
               up
               all
               those
               Meteors
               that
               darken
               and
               disturb
               the
               Region
               above
               .
               And
               indeed
               most
               of
               our
               ill
               apprehensions
               of
               God
               are
               transcribed
               and
               copied
               from
               our
               own
               Affections
               ;
               which
               be
               they
               never
               so
               irregular
               ,
               our
               own
               self-love
               will
               be
               apt
               to
               celebrate
               for
               Perfections
               .
               And
               then
               whatsoever
               
               we
               esteem
               a
               Perfection
               in
               our selves
               ,
               we
               naturally
               attribute
               to
               God
               ,
               who
               is
               the
               Source
               and
               Standard
               of
               all
               Perfection
               ;
               and
               those
               Affections
               of
               our
               own
               Nature
               which
               we
               most
               injuriously
               attribute
               to
               God
               ,
               we
               love
               or
               hate
               in
               him
               according
               as
               we
               love
               or
               hate
               them
               in
               
                 other
                 men
              
               .
               Thus
               the
               fond
               and
               indulgent
               ,
               who
               are
               apt
               to
               doat
               upon
               others
               without
               reason
               ,
               and
               to
               hug
               even
               their
               Vices
               and
               Deformities
               ,
               are
               prone
               to
               attribute
               their
               own
               temper
               to
               God
               ,
               and
               to
               look
               upon
               him
               as
               a
               Being
               that
               is
               infinitely
               indulgent
               to
               those
               whom
               without
               any
               reason
               he
               hath
               chosen
               for
               his
               Favourites
               .
               And
               because
               he
               who
               is
               fond
               of
               others
               ,
               loves
               others
               should
               be
               fond
               of
               him
               ,
               to
               be
               sure
               he
               will
               love
               his
               fond
               God
               too
               ,
               and
               be
               far
               more
               devoutly
               affected
               towards
               this
               Idol
               of
               his
               own
               temper
               ,
               than
               to
               the
               true
               God
               himself
               cloathed
               in
               all
               the
               native
               Glory
               of
               his
               own
               Attributes
               .
               But
               on
               the
               contrary
               ,
               those
               who
               are
               stern
               and
               peevish
               and
               implacable
               can
               by
               no
               means
               indure
               their
               own
               temper
               in
               others
               ;
               and
               therefore
               't
               is
               no
               wonder
               if
               they
               hate
               it
               in
               God
               to
               whom
               they
               are
               wont
               injuriouslly
               to
               attribute
               it
               .
               For
               how
               is
               it
               possible
               for
               them
               to
               affect
               a
               Divinity
               whom
               they
               have
               pictured
               in
               their
               own
               Minds
               with
               such
               a
               stern
               and
               terrible
               Aspect
               ,
               with
               an
               Imperious
               
               Self-will
               that
               bears
               down
               all
               things
               before
               it
               by
               irresistible
               Might
               without
               any
               Respect
               to
               Right
               or
               Wrong
               ,
               with
               bloody
               hands
               and
               a
               Vengeful
               heart
               ,
               and
               a
               
                 testy
                 ,
                 peevish
              
               and
               unaccountable
               Nature
               that
               loves
               and
               hates
               without
               any
               reason
               ,
               and
               is
               pleased
               or
               displeased
               as
               the
               ●oy
               takes
               it
               .
               And
               having
               thus
               set
               up
               such
               a
               grim
               Idol
               of
               God
               in
               their
               Minds
               as
               they
               can
               by
               no
               means
               affect
               ,
               they
               secretly
               wish
               there
               were
               no
               such
               Being
               ,
               which
               is
               the
               brink
               of
               Atheism
               .
               Thus
               their
               ghastly
               Apprehensions
               of
               God
               meeting
               with
               the
               surly
               and
               churlish
               temper
               within
               them
               ,
               instead
               of
               moulding
               them
               into
               Devotion
               to
               him
               ,
               commonly
               inrage
               and
               canker
               them
               with
               Malice
               against
               him
               ;
               and
               accordingly
               Plutarch
               well
               observes
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 i.
                 e
              
               ,
               the
               Atheist
               thinks
               there
               is
               no
               God
               and
               he
               who
               hath
               dreadful
               Apprehensions
               of
               him
               wishes
               there
               were
               none
               ;
               and
               he
               who
               wishes
               there
               were
               none
               is
               but
               one
               remove
               from
               believing
               there
               is
               none
               .
               Thus
               you
               see
               in
               what
               a
               direct
               Line
               Vice
               leads
               to
               Superstition
               ,
               and
               Superstition
               to
               Atheism
               .
               For
               Pride
               and
               
                 Wrath
                 ,
                 Malice
              
               and
               Revenge
               are
               naturally
               apt
               to
               ingender
               in
               mens
               Minds
               horrid
               and
               frightful
               Apprehensions
               of
               God
               ;
               which
               working
               on
               those
               sour
               and
               rugged
               Passions
               that
               begot
               
               them
               are
               as
               apt
               to
               exasperate
               and
               inrage
               them
               against
               him
               ;
               and
               then
               their
               Reason
               immediately
               takes
               part
               with
               their
               Passion
               ,
               and
               to
               gratifie
               its
               wish
               that
               there
               were
               no
               God
               ,
               sets
               it self
               industriously
               to
               argue
               him
               out
               of
               his
               Being
               .
               But
               alas
               ,
               what
               an
               unreasonable
               procedure
               is
               this
               ,
               for
               men
               to
               pin
               their
               faults
               upon
               God
               ,
               and
               dress
               him
               in
               their
               own
               Deformities
               ,
               and
               when
               they
               have
               thus
               disguised
               him
               by
               putting
               upon
               him
               their
               own
               frightful
               tempers
               ,
               as
               the
               old
               Persecutors
               did
               the
               Christians
               by
               wrapping
               them
               in
               Lions
               Skins
               ,
               to
               set
               on
               their
               Wit
               and
               Reason
               to
               worry
               him
               out
               of
               his
               Being
               ;
               what
               is
               this
               but
               to
               make
               a
               God
               as
               the
               Heathens
               did
               their
               Mercuries
               ,
               and
               then
               fling
               stones
               at
               him
               ;
               to
               transform
               him
               into
               a
               Monstrous
               Idol
               and
               then
               dislike
               him
               ,
               and
               then
               dash
               him
               in
               pieces
               ?
               But
               be
               not
               deceived
               ,
               God
               will
               be
               what
               he
               is
               ,
               a
               most
               
                 perfect
                 ,
                 glorious
              
               ,
               and
               amiable
               Being
               ,
               how
               inglorious
               soever
               he
               may
               appear
               to
               you
               through
               the
               false
               Medium
               of
               your
               own
               Diabolical
               temper
               ,
               which
               like
               Crimson-coloured
               Glass
               will
               represent
               the
               fairest
               Objects
               to
               you
               bloody
               and
               terrible
               ;
               But
               for
               you
               to
               hate
               God
               for
               no
               other
               reason
               but
               because
               your
               own
               hateful
               Passions
               do
               reflect
               to
               you
               such
               an
               inglorious
               Idea
               of
               him
               ,
               and
               then
               to
               deny
               him
               because
               you
               
               hate
               him
               ,
               is
               equally
               impious
               and
               unreasonable
               .
            
             
               III.
               ANOTHER
               great
               cause
               of
               Atheism
               is
               Rashness
               and
               Precipitancy
               in
               prescribing
               to
               and
               pre-judging
               the
               divine
               Providence
               ;
               and
               this
               also
               most
               commonly
               arises
               from
               some
               great
               Irregularity
               in
               mens
               Wills
               and
               Affections
               .
               For
               generally
               the
               rash
               Judgments
               which
               men
               make
               of
               the
               divine
               Providence
               ,
               are
               grounded
               on
               those
               unequal
               Distributions
               it
               makes
               of
               the
               good
               things
               of
               this
               World
               in
               prospering
               the
               Bad
               and
               afflicting
               the
               Good
               ,
               upon
               which
               we
               are
               too
               often
               ready
               to
               Charge
               it
               with
               being
               an
               unequal
               Arbitrator
               of
               mens
               Fates
               .
               The
               occasion
               of
               which
               is
               our
               immoderate
               Estimation
               of
               the
               Goods
               and
               Evils
               of
               this
               World.
               We
               so
               inhance
               the
               Goods
               of
               it
               in
               our
               Opinion
               ,
               as
               to
               think
               them
               great
               enough
               to
               be
               the
               Crowns
               and
               Rewards
               of
               Virtue
               ;
               and
               have
               such
               horrible
               Apprehensions
               of
               of
               the
               Evils
               of
               it
               ,
               as
               to
               imagine
               them
               great
               enough
               to
               be
               the
               Plagues
               and
               Punishments
               of
               the
               most
               obstinate
               and
               notorious
               Offenders
               .
               Whereas
               by
               the
               whole
               Course
               of
               his
               Providence
               it
               appears
               that
               God
               hath
               a
               different
               esteem
               of
               them
               both
               ;
               that
               he
               thinks
               the
               best
               things
               of
               this
               World
               to
               be
               bad
               enough
               to
               be
               thrown
               away
               upon
               the
               most
               despicable
               persons
               ;
               and
               therefore
               to
               express
               his
               Scorn
               of
               these
               admired
               Vanities
               ,
               
               he
               many
               times
               scatters
               them
               with
               a
               careless
               hand
               ,
               as
               not
               thinking
               it
               worth
               the
               while
               to
               be
               so
               exact
               in
               the
               Distribution
               of
               them
               ,
               as
               to
               put
               them
               in
               Gold
               Scales
               and
               weigh
               them
               out
               to
               Mankind
               by
               Grains
               and
               Scruples
               .
               And
               as
               for
               the
               worst
               things
               of
               this
               World
               he
               thinks
               them
               not
               so
               bad
               but
               that
               they
               may
               be
               indured
               without
               any
               considerable
               Damage
               to
               the
               Sufferer
               ;
               and
               therefore
               many
               times
               suffers
               them
               to
               befall
               his
               own
               Favourites
               ,
               as
               not
               thinking
               it
               of
               Moment
               enough
               to
               interpose
               his
               Providence
               to
               shield
               them
               against
               their
               impotent
               Impressions
               .
               And
               upon
               this
               difference
               of
               Judgment
               men
               too
               often
               ground
               an
               inveterate
               Quarrel
               against
               God
               ,
               and
               because
               they
               doat
               upon
               this
               World
               ,
               and
               thing
               the
               Goods
               of
               it
               good
               enough
               to
               be
               the
               Portion
               of
               good
               Men
               ,
               and
               the
               Evils
               of
               it
               bad
               enough
               to
               be
               the
               Punishment
               of
               bad
               ,
               they
               are
               angry
               with
               God
               for
               not
               being
               of
               their
               Opinion
               ,
               and
               are
               ready
               to
               arraign
               his
               Providence
               ,
               and
               to
               conclude
               that
               this
               World
               is
               govern'd
               by
               a
               blind
               Chance
               that
               drops
               her
               Favours
               at
               random
               ,
               as
               the
               full
               plumed
               Hawk
               mews
               her
               loose
               Feathers
               and
               never
               cares
               who
               stoops
               to
               take
               them
               up
               .
               And
               this
               Ovid
               ingeniously
               acknowledges
               of
               himself
               .
            
             
               
                 Dum
                 rapiunt
                 mala
                 fata
                 bonos
                 ,
                 ignoscite
                 fasso
                 ,
              
               
                 Sollicitor
                 nullos
                 esse
                 putare
                 Deos
                 ;
                 i.
                 e.
              
               
               
                 While
                 I
                 behold
                 ill
                 Fates
                 attend
                 good
                 men
                 ,
                 I
                 am
                 tempted
                 to
                 think
                 there
                 are
                 no
                 gods
                 .
              
               
                 Marmoreo
                 Licinus
                 tumulo
                 jacet
                 ,
                 at
                 Cato
                 parvo
                 ,
              
               
                 Pompeius
                 nullo
                 ,
                 quis
                 putet
                 esse
                 Deos
                 ?
              
               
                 The
                 wicked
                 Licinus
                 lies
                 in
                 a
                 Marble
                 Tomb
                 ,
                 but
                 Cato
                 in
                 a
                 small
                 one
                 ,
                 and
                 Pompey
                 in
                 none
                 ,
                 who
                 would
                 think
                 there
                 were
                 gods
                 ?
              
            
             
               So
               also
               there
               are
               others
               ,
               who
               beholding
               themselves
               in
               the
               flattering
               Mirror
               of
               their
               own
               self-conceit
               ,
               are
               so
               taken
               with
               the
               Reflections
               of
               their
               own
               Merit
               and
               Excellency
               ,
               as
               that
               they
               cannot
               see
               how
               't
               is
               possible
               but
               that
               if
               there
               be
               a
               God
               he
               must
               love
               and
               reward
               them
               ;
               and
               therefore
               if
               instead
               of
               so
               doing
               ,
               God
               either
               deprives
               them
               of
               those
               worldly
               Goods
               which
               they
               doat
               on
               ,
               or
               frustrates
               them
               of
               those
               carnal
               Hopes
               for
               whose
               Accomplishment
               they
               have
               earnestly
               supplicated
               ,
               they
               presently
               begin
               to
               murmur
               against
               him
               ,
               and
               thence
               proceed
               to
               arraign
               the
               Justice
               of
               his
               Providence
               ,
               and
               thence
               to
               deny
               both
               that
               and
               his
               Being
               .
               For
               thus
               it
               comes
               to
               pass
               ,
               saith
               Simplicius
               ,
               that
               such
               who
               have
               no
               grounded
               Belief
               of
               a
               Deity
               ,
               when
               they
               observe
               the
               Miseries
               of
               good
               Men
               ,
               and
               the
               Prosperities
               of
               bad
               ,
               are
               without
               any
               Regard
               to
               the
               common
               Notions
               of
               a
               God
               ,
               ready
               to
               cry
               out
               with
               
               with
               him
               in
               the
               Tragedian
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 i.
                 e.
              
               I
               dare
               affirm
               there
               are
               no
               Gods
               ,
               because
               the
               wicked
               prosper
               that
               hurt
               me
               .
               Thus
               from
               their
               fond
               Affection
               to
               these
               worldly
               Goods
               ,
               men
               frequently
               take
               occasion
               to
               quarrel
               with
               Gods
               Providence
               ,
               for
               not
               appropriating
               them
               to
               be
               the
               Rewards
               of
               Virtue
               ;
               and
               being
               once
               engaged
               in
               a
               Quarrel
               against
               his
               Providence
               ,
               their
               next
               attempt
               is
               to
               dispute
               him
               out
               of
               his
               Being
               .
            
             
               But
               what
               an
               unreasonable
               way
               of
               concluding
               is
               this
               ?
               I
               value
               this
               to
               be
               best
               and
               that
               to
               be
               worst
               ,
               and
               therefore
               God
               ought
               to
               be
               of
               my
               Opinion
               ,
               and
               to
               proceed
               accordingly
               in
               his
               Providence
               over
               the
               World
               ;
               for
               there
               is
               nothing
               can
               be
               better
               or
               worse
               within
               the
               Prospect
               of
               an
               infinite
               Wisdom
               than
               what
               I
               apprehend
               to
               be
               best
               and
               worst
               for
               Mankind
               ;
               and
               therefore
               if
               he
               will
               do
               good
               to
               the
               Good
               ,
               it
               must
               be
               in
               the
               Method
               that
               I
               shall
               prescribe
               him
               ,
               that
               is
               to
               say
               ,
               he
               must
               crown
               them
               with
               Rose-buds
               ▪
               and
               cloath
               them
               in
               Purple
               ,
               and
               feed
               them
               with
               the
               fat
               of
               the
               Land
               ;
               and
               if
               he
               punish
               the
               Wicked
               he
               must
               give
               me
               leave
               to
               give
               aim
               to
               his
               Arrows
               ,
               and
               to
               direct
               him
               how
               ,
               and
               what
               ,
               and
               when
               ,
               and
               where
               to
               shoot
               ,
               and
               so
               long
               
               I
               am
               contented
               to
               allow
               him
               a
               Being
               in
               the
               World
               ;
               but
               if
               he
               will
               presume
               to
               cross
               my
               Opinion
               of
               things
               ,
               and
               steer
               his
               Actions
               by
               the
               unerring
               Compass
               of
               his
               own
               infinite
               Wisdom
               ;
               if
               he
               will
               rather
               choose
               to
               do
               good
               to
               the
               Good
               by
               chastening
               than
               by
               prospering
               them
               ,
               and
               to
               avenge
               himself
               upon
               the
               Wicked
               by
               fattening
               them
               with
               Prosperity
               for
               Slaughter
               ,
               I
               shall
               look
               upon
               it
               as
               such
               an
               Affront
               to
               my
               judgment
               as
               will
               admit
               of
               no
               meaner
               Expiation
               than
               the
               stripping
               him
               out
               of
               his
               Providence
               and
               Being
               .
               And
               what
               can
               be
               more
               ridiculous
               than
               for
               men
               to
               deny
               the
               Being
               of
               God
               ,
               because
               his
               Providence
               sometimes
               crosses
               their
               foolish
               Opinion
               of
               things
               ,
               and
               doth
               not
               Govern
               it self
               by
               the
               crooked
               Rules
               which
               they
               are
               pleased
               to
               prescribe
               it
               .
            
             
               IV.
               ANOTHER
               great
               cause
               of
               Atheism
               is
               vain
               Affectation
               of
               Singularity
               in
               Opinion
               ;
               a
               Vice
               that
               hath
               been
               always
               incident
               to
               men
               of
               Speculation
               ,
               who
               valuing
               themselves
               upon
               the
               stock
               of
               their
               Knowledg
               and
               deep
               Insight
               into
               the
               Nature
               of
               things
               ,
               have
               always
               affected
               to
               start
               new
               Notions
               and
               advance
               contrary
               Hypotheses
               to
               the
               received
               Opinions
               of
               Mankind
               ,
               that
               so
               they
               may
               be
               vogued
               for
               men
               of
               singular
               Knowledg
               ,
               and
               seem
               to
               
               have
               taller
               Understandings
               than
               the
               rest
               of
               their
               Brethren
               ,
               And
               this
               I
               doubt
               not
               hath
               been
               one
               great
               cause
               of
               
                 speculative
                 Atheism
              
               ;
               for
               there
               is
               no
               Principle
               in
               Nature
               which
               hath
               been
               more
               universally
               received
               among
               Men
               than
               the
               Belief
               of
               a
               Deity
               ;
               which
               doubtless
               is
               the
               main
               Reason
               why
               men
               who
               affect
               Singularity
               have
               been
               so
               prone
               to
               quarrel
               at
               it
               .
               It
               doth
               not
               comport
               with
               their
               Design
               of
               being
               thought
               wiser
               than
               the
               rest
               of
               the
               World
               ,
               to
               submit
               their
               Understandings
               to
               common
               Notions
               and
               universal
               Doctrins
               ;
               because
               should
               they
               think
               as
               other
               Men
               do
               ,
               they
               might
               probably
               be
               thought
               no
               wiser
               .
               Perhaps
               had
               the
               Belief
               of
               a
               Deity
               been
               lately
               started
               ,
               and
               only
               received
               by
               some
               singular
               Sect
               of
               Vertuosoes
               ,
               these
               men
               might
               have
               beeen
               as
               forward
               to
               entertain
               it
               as
               they
               are
               now
               to
               reject
               it
               ;
               but
               because
               it
               is
               an
               Old-fashion
               Doctrine
               ,
               in
               which
               all
               Ages
               and
               Nations
               have
               concurred
               ,
               they
               think
               it
               would
               be
               a
               discredit
               to
               their
               Understanding
               to
               wear
               it
               ,
               and
               therefore
               they
               set
               their
               Wits
               at
               work
               to
               invent
               Atheistical
               Hypotheses
               to
               solve
               the
               Phaenomena
               of
               Nature
               without
               a
               Deity
               .
               And
               he
               that
               doth
               but
               impartially
               consider
               the
               haughty
               Genius
               of
               those
               Philosophers
               that
               laid
               the
               Foundations
               of
               
                 Speculative
                 Atheism
              
               ,
               may
               easily
               
               perceive
               that
               the
               great
               Motive
               of
               their
               Infidelity
               was
               nothing
               but
               a
               
                 proud
                 Affectation
              
               of
               thinking
               counter
               to
               Mankind
               .
               And
               indeed
               could
               I
               but
               embrace
               the
               Doctrine
               of
               the
               Transmigration
               of
               Souls
               ,
               I
               should
               be
               tempted
               to
               believe
               by
               the
               likeness
               of
               their
               Humors
               that
               it
               was
               one
               and
               the
               same
               Soul
               that
               pass'd
               through
               Democritus
               into
               Protagoras
               ,
               through
               Protagoras
               into
               Epicurus
               and
               through
               Epicurus
               into
               Mr.
               Hobbs
               ;
               And
               since
               they
               so
               exactly
               agreed
               in
               their
               Pride
               and
               haughty
               Ostentation
               of
               Knowledg
               ,
               it
               is
               justly
               supposable
               that
               this
               was
               the
               main
               cause
               of
               their
               Agreement
               in
               Atheism
               ;
               which
               being
               a
               Singular
               Doctrine
               and
               directly
               contradictory
               to
               the
               common
               Notions
               of
               Mankind
               ,
               was
               upon
               that
               account
               more
               adapted
               to
               the
               humor
               of
               these
               arrogant
               Philosophers
               ,
               And
               accordingly
               Plato
               describes
               the
               Atheists
               of
               his
               Age
               to
               be
               a
               conceited
               and
               scornful
               sort
               of
               People
               ,
               and
               declares
               the
               cause
               of
               their
               Atheism
               to
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 a
                 certain
                 pernicious
                 sort
                 of
                 ignorance
                 that
                 put
                 on
                 a
                 semblance
                 of
                 the
                 greatest
                 Wisdom
              
               ;
               and
               afterwards
               he
               calls
               Athetheism
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 that
                 which
                 in
                 the
                 Eyes
                 of
                 some
                 conceited
                 people
                 seemed
                 to
                 be
                 the
                 wisest
                 of
                 all
                 Doctrines
                 ,
                 de
                 Leg.
                 Lib.
              
               10.
               
               
               And
               because
               these
               Atheistical
               Philosophers
               ,
               who
               were
               some
               of
               them
               great
               Masters
               of
               Wit
               and
               Learning
               ,
               had
               the
               good
               luck
               to
               be
               remarqued
               and
               gazed
               on
               like
               so
               many
               Anticks
               for
               their
               Singularity
               ,
               they
               have
               always
               found
               Disciples
               and
               Followers
               among
               the
               people
               of
               little
               Sense
               and
               a
               great
               deal
               of
               Vanity
               ,
               who
               being
               ambitious
               of
               the
               Reputation
               of
               Wits
               and
               Philosophers
               ,
               but
               having
               neither
               Brains
               nor
               Industry
               enough
               to
               merit
               it
               ,
               are
               fain
               to
               shelter
               their
               Ignorance
               in
               Atheism
               ,
               and
               there
               to
               face
               it
               out
               with
               laughter
               and
               boldness
               ;
               and
               because
               by
               laughing
               at
               God
               and
               Religion
               they
               deride
               the
               common
               Faith
               of
               Mankind
               ,
               they
               fancy
               themselves
               singularly
               witty
               ,
               and
               expect
               that
               others
               should
               fancy
               them
               so
               too
               ;
               whereas
               in
               reality
               these
               
                 little
                 People
              
               are
               but
               meer
               Pretenders
               to
               speculative
               Atheism
               .
               For
               before
               they
               can
               be
               more
               ,
               they
               must
               comprehend
               the
               whole
               System
               of
               the
               Atheistical
               Philosophy
               ,
               and
               be
               able
               to
               describe
               all
               those
               supposed
               Laws
               of
               Motion
               ,
               by
               which
               Matter
               without
               the
               Conduct
               of
               a
               Superior
               Wisdom
               and
               Power
               did
               originally
               range
               it self
               into
               this
               beautiful
               World
               ,
               and
               to
               shew
               at
               least
               the
               possibility
               of
               all
               the
               strange
               Appearances
               in
               Nature
               ,
               without
               supposing
               a
               God
               ;
               which
               is
               such
               a
               task
               as
               their
               feeble
               Understandings
               durst
               
               never
               attempt
               ;
               for
               the
               utmost
               they
               can
               pretend
               to
               is
               a
               few
               Terms
               of
               the
               
                 Atheistical
                 Philosophy
              
               ,
               which
               they
               have
               learned
               by
               rote
               ,
               and
               do
               cant
               and
               smatter
               with
               as
               much
               Skill
               and
               Understanding
               as
               Parrots
               do
               the
               Lessons
               that
               are
               taught
               them
               .
               And
               tho
               the
               brisk
               young
               Gentlemen
               will
               sometimes
               boldly
               affirm
               ,
               and
               if
               you
               dare
               take
               them
               up
               will
               lay
               a
               Wager
               on
               it
               too
               ,
               that
               Reason
               is
               nothing
               but
               a
               Train
               of
               Imaginations
               ;
               that
               Choice
               is
               nothing
               but
               the
               
                 last
                 stroke
              
               of
               outward
               Object
               on
               the
               Fancy
               ;
               and
               that
               there
               is
               nothing
               in
               Nature
               but
               Matter
               and
               Motion
               ;
               yet
               should
               you
               be
               so
               rude
               as
               to
               ask
               them
               what
               they
               mean
               by
               these
               Phrases
               ,
               you
               would
               uncase
               their
               Ignorance
               and
               utterly
               undoe
               them
               .
               So
               that
               such
               as
               these
               are
               only
               the
               Hawkers
               and
               Retailers
               of
               Atheism
               ,
               that
               noise
               and
               cry
               it
               about
               ;
               but
               have
               neither
               Wit
               not
               Industry
               enough
               to
               understand
               it
               ,
               but
               do
               take
               it
               up
               with
               the
               same
               implicit
               Faith
               as
               the
               Papists
               do
               their
               Religion
               .
               Thus
               as
               the
               Ambition
               of
               being
               accounted
               wiser
               than
               others
               ,
               causes
               men
               to
               affect
               Singularity
               in
               their
               Opinions
               ,
               so
               the
               Affectation
               of
               Singularity
               in
               Opinion
               doth
               very
               often
               transport
               men
               into
               Atheism
               .
            
             
               NOW
               tho
               I
               would
               by
               no
               means
               plead
               for
               Mens
               enslaving
               their
               Understandings
               to
               
               vulgar
               Opinions
               ,
               so
               as
               to
               put
               a
               stop
               to
               all
               Advancements
               of
               Knowledge
               ,
               and
               hinder
               the
               World
               from
               ever
               growing
               wiser
               ;
               yet
               doubtless
               for
               men
               to
               quarrel
               at
               Opinions
               for
               no
               other
               reason
               but
               because
               they
               are
               vulgarly
               received
               ,
               is
               not
               only
               a
               rude
               Affront
               to
               the
               Reason
               of
               Mankind
               ;
               but
               also
               an
               effectual
               way
               to
               involve
               our selves
               in
               an
               endless
               Labyrinth
               of
               mistakes
               .
               For
               while
               I
               affect
               to
               be
               singular
               in
               my
               Opinion
               ,
               I
               deprive
               my self
               of
               the
               Assistance
               of
               other
               mens
               Understandings
               ,
               and
               in
               my
               travel
               for
               Knowledge
               chuse
               rather
               to
               go
               alone
               by
               my self
               through
               untrodden
               by-ways
               ,
               than
               to
               keep
               the
               Road
               and
               follow
               the
               Tract
               of
               those
               that
               have
               gone
               before
               me
               .
               So
               that
               unless
               I
               am
               wiser
               than
               all
               the
               World
               ,
               which
               is
               very
               unlikely
               ,
               it
               is
               a
               thousand
               to
               one
               but
               I
               bewilder
               and
               loose
               my self
               ;
               for
               how
               wise
               and
               sagacious
               soever
               I
               may
               be
               ,
               it
               is
               certain
               that
               many
               Heads
               are
               wiser
               than
               one
               ;
               and
               therefore
               when
               all
               heads
               concur
               in
               the
               same
               judgment
               ,
               it
               is
               probable
               at
               least
               that
               that
               judgment
               is
               true
               ;
               he
               therefore
               who
               rejects
               an
               Opinion
               because
               all
               or
               most
               do
               embrace
               it
               ,
               affects
               to
               think
               counter
               to
               the
               strongest
               Evidence
               ,
               and
               to
               believe
               against
               the
               greatest
               Probability
               .
               'T
               is
               true
               in
               many
               things
               the
               generality
               of
               men
               have
               been
               mistaken
               ,
               which
               is
               a
               sufficient
               
               reason
               why
               we
               should
               not
               pin
               our
               Faith
               upon
               the
               Sleeve
               of
               Vulgar
               Opinions
               ,
               but
               impartially
               examine
               before
               we
               confidently
               embrace
               them
               ;
               but
               yet
               there
               is
               a
               Reverence
               due
               to
               the
               
                 Judgment
                 of
                 Mankind
              
               ,
               and
               the
               Laws
               of
               Modesty
               require
               us
               not
               to
               be
               confident
               against
               it
               without
               very
               great
               reason
               ;
               but
               to
               affect
               to
               run
               counter
               to
               it
               ,
               especially
               in
               such
               a
               matter
               of
               moment
               as
               the
               Belief
               or
               Disbelief
               of
               a
               Deity
               ,
               is
               not
               only
               the
               highest
               Arrogance
               but
               the
               most
               extravagant
               Madness
               .
               For
               it
               is
               
                 at
                 least
              
               probable
               that
               there
               is
               a
               God
               ,
               because
               all
               Mankind
               do
               believe
               one
               ,
               and
               if
               there
               be
               one
               ,
               it
               is
               of
               infinite
               Moment
               that
               we
               should
               believe
               it
               ,
               and
               act
               accordingly
               ;
               and
               therefore
               for
               men
               to
               turn
               Atheists
               out
               of
               mere
               Singularity
               ,
               is
               not
               only
               to
               believe
               there
               is
               no
               God
               ,
               because
               it
               is
               probable
               there
               is
               ,
               but
               to
               play
               and
               dally
               with
               ones
               own
               Fate
               ,
               and
               run
               the
               hazard
               of
               being
               eternally
               miserbale
               out
               of
               a
               wanton
               Affectation
               of
               contradicting
               the
               Judgment
               of
               Mankind
               .
            
             
               V.
               ANOTHER
               great
               Cause
               of
               Atheism
               is
               custom
               of
               
                 drolling
                 on
              
               and
               ridiculing
               the
               most
               serious
               things
               ;
               a
               humour
               which
               hath
               strangely
               prevailed
               in
               this
               pleasant
               and
               jocular
               Age
               ,
               wherein
               the
               wild
               rovings
               of
               mens
               Fancies
               into
               odd
               Similitudes
               ▪
               startling
               Metaphors
               ,
               humorous
               Expressions
               ,
               and
               
               sportive
               Representations
               of
               things
               are
               grown
               more
               acceptable
               in
               almost
               all
               Conversations
               ,
               than
               the
               most
               solid
               Reason
               and
               Discourse
               ,
               and
               't
               is
               generally
               lookt
               upon
               as
               a
               far
               more
               genteel
               and
               fashionable
               Quality
               for
               a
               man
               to
               be
               witty
               than
               Wise.
               Now
               though
               I
               do
               not
               deny
               but
               that
               Wit
               in
               it self
               is
               a
               very
               useful
               and
               valuable
               Indowment
               ,
               and
               serves
               to
               many
               excellent
               purposes
               ;
               as
               namely
               to
               pollish
               and
               adorn
               the
               most
               serious
               Truths
               ,
               and
               represent
               them
               to
               mens
               Minds
               in
               the
               most
               comely
               and
               affecting
               Dresses
               ;
               to
               expose
               what
               is
               apparently
               base
               and
               ridiculous
               ,
               and
               lash
               it
               with
               the
               Satyrs
               it
               makes
               against
               it self
               ;
               to
               quicken
               and
               
                 give
                 life
              
               to
               a
               solid
               ArguMent
               ,
               and
               render
               it
               more
               piercing
               and
               convictive
               ;
               and
               in
               a
               word
               ,
               to
               indear
               our
               Society
               ,
               and
               give
               a
               relish
               and
               picquancy
               to
               our
               Conversation
               ,
               and
               to
               recreate
               our
               Minds
               after
               we
               have
               been
               tired
               out
               or
               cloyed
               with
               severer
               Occupations
               ;
               though
               Wit
               ,
               I
               say
               ,
               be
               a
               very
               useful
               Quality
               as
               to
               all
               these
               good
               purposes
               ,
               yet
               unless
               a
               wise
               Man
               hath
               the
               keeping
               it
               ,
               that
               knows
               when
               and
               where
               and
               how
               to
               apply
               it
               ,
               it
               is
               like
               Wild-fire
               that
               flies
               
                 at
                 rovers
              
               ,
               runs
               hissing
               about
               ,
               and
               
                 blows
                 up
              
               every
               thing
               that
               comes
               in
               its
               way
               without
               any
               respect
               or
               discrimination
               .
               And
               indeed
               the
               more
               
               grave
               and
               serious
               any
               thing
               is
               ,
               the
               more
               prone
               it
               will
               be
               to
               expose
               and
               ridicule
               it
               .
               For
               the
               life
               of
               Wit
               consists
               in
               the
               surprisingness
               of
               its
               Conceits
               and
               Expressions
               ,
               in
               making
               such
               smart
               or
               uncouth
               Representations
               of
               things
               as
               are
               most
               apt
               to
               raise
               a
               
                 pleasing
                 Wonder
              
               and
               Amazement
               in
               those
               that
               hear
               us
               .
               Now
               there
               is
               nothing
               more
               surprising
               in
               its
               own
               nature
               ,
               than
               to
               see
               or
               hear
               a
               serious
               thing
               sportfully
               represented
               ,
               and
               drest
               up
               in
               an
               antick
               and
               ridiculous
               Disguise
               ;
               the
               very
               exposing
               it
               in
               a
               Garb
               and
               Figure
               so
               unexpected
               because
               so
               very
               unlike
               and
               unsutable
               to
               it self
               ,
               is
               apt
               of
               its
               own
               Nature
               to
               surprise
               and
               amuse
               the
               Spectators
               or
               Hearers
               ;
               which
               surprise
               ,
               if
               he
               be
               a
               vain
               person
               ,
               will
               tickle
               him
               into
               Laughter
               ,
               but
               if
               he
               be
               serious
               ,
               will
               affect
               him
               with
               Detestation
               and
               Horror
               to
               see
               a
               serious
               thing
               so
               contemptibly
               treated
               .
               But
               the
               greatest
               part
               of
               Men
               being
               of
               vain
               and
               trifling
               Spirits
               ,
               that
               are
               whisled
               up
               and
               down
               in
               little
               levities
               of
               Fancy
               ,
               there
               is
               nothing
               commonly
               doth
               more
               gratefully
               surprise
               them
               and
               provoke
               their
               Laughter
               ,
               than
               ridiculous
               Representations
               of
               serious
               Arguments
               ;
               and
               hence
               it
               comes
               to
               pass
               that
               't
               is
               grown
               a
               great
               Instance
               of
               wit
               among
               the
               generality
               of
               men
               to
               sport
               and
               play
               with
               serious
               things
               ,
               to
               burlesque
               the
               
               sense
               of
               them
               ,
               and
               apply
               them
               to
               ridicuculous
               purposes
               ;
               whereas
               in
               reality
               this
               mistaken
               sort
               of
               Wit
               is
               nothing
               but
               dull
               and
               impudent
               Buffoonery
               ,
               and
               a
               very
               little
               Wit
               joyned
               with
               a
               
                 great
                 deal
              
               of
               Sauciness
               will
               enable
               a
               Man
               to
               make
               sport
               with
               the
               most
               serious
               Arguments
               .
               For
               't
               is
               but
               cloathing
               them
               in
               rude
               and
               porterly
               Expressions
               ,
               or
               misconstruing
               them
               to
               a
               profane
               or
               ludicrous
               sense
               ,
               or
               debauching
               the
               Phrases
               by
               which
               they
               are
               expressed
               to
               a
               silly
               or
               a
               wicked
               meaning
               ,
               and
               it
               shall
               be
               presently
               
                 cried
                 up
              
               for
               an
               excellent
               Jest
               ,
               and
               the
               Author
               of
               it
               dubb'd
               a
               
                 Wit
                 Laureat
              
               .
               This
               therefore
               being
               so
               easie
               a
               way
               for
               dull
               people
               to
               advance
               themselves
               to
               the
               Reputation
               of
               Wits
               ,
               hath
               of
               
                 late
                 years
              
               especially
               been
               mightily
               frequented
               by
               the
               impotent
               Well-wishers
               to
               Wit
               and
               Ingenuity
               ;
               and
               because
               Religion
               hath
               been
               always
               esteemed
               the
               
                 most
                 serious
              
               thing
               in
               the
               World
               ,
               therefore
               they
               fix
               upon
               that
               as
               the
               common
               Theme
               of
               their
               Raillery
               ,
               considering
               that
               the
               more
               serious
               it
               is
               ,
               the
               more
               it
               will
               surprise
               men
               to
               hear
               it
               burlesqued
               and
               
                 drolled
                 on
              
               .
               So
               that
               if
               they
               do
               but
               speak
               slightly
               and
               irreverently
               of
               God
               ,
               or
               never
               so
               clownishly
               ridicule
               a
               Mystery
               of
               Religion
               ,
               or
               cloath
               an
               obscene
               Thought
               in
               a
               
                 Text
                 of
                 Scripture
              
               ,
               their
               Sauciness
               will
               supply
               the
               
               defect
               of
               their
               Wit
               ,
               and
               men
               will
               laugh
               not
               so
               much
               at
               the
               Picquancy
               of
               their
               Conceit
               ,
               as
               at
               the
               Boldness
               and
               Presumption
               of
               it
               ;
               and
               because
               their
               Discourse
               hath
               the
               luck
               to
               be
               
                 laughed
                 at
              
               ,
               they
               think
               themselves
               celebrated
               for
               the
               Oracles
               of
               Wit
               ,
               and
               are
               thereby
               emboldened
               to
               proceed
               in
               this
               their
               impious
               Buffoonery
               ,
               till
               at
               last
               they
               have
               drolled
               themselves
               into
               a
               Contempt
               of
               God
               ,
               and
               from
               thence
               into
               downright
               Atheism
               .
               For
               tho
               a
               Jest
               be
               no
               Argument
               nor
               yet
               a
               
                 loud
                 laughter
              
               a
               Demonstration
               ,
               yet
               if
               you
               inspect
               the
               generality
               of
               our
               
                 little
                 Pretenders
              
               to
               Atheism
               ,
               you
               will
               find
               this
               is
               the
               main
               Foundation
               that
               their
               Irreligion
               depends
               on
               ;
               for
               their
               gift
               consists
               not
               in
               arguing
               and
               demonstrating
               ,
               but
               in
               such
               a
               Sett
               of
               fine
               Phrases
               and
               terse
               Oaths
               ;
               and
               all
               the
               Stock
               of
               Learning
               they
               pretend
               to
               is
               a
               few
               shavings
               of
               Wit
               gathered
               out
               of
               Plays
               and
               Romances
               ,
               and
               these
               they
               pin
               upon
               Religion
               ,
               as
               you
               have
               seen
               unhappy
               Boys
               do
               Rags
               at
               mens
               Backs
               ,
               to
               expose
               it
               to
               Scorn
               and
               Derision
               ;
               and
               having
               accustomed
               themselves
               to
               treat
               it
               with
               such
               rude
               and
               porterly
               Contempt
               and
               Disingenuity
               ,
               it
               grows
               by
               degrees
               cheap
               and
               vile
               in
               their
               Eyes
               ,
               and
               at
               last
               is
               rejected
               by
               them
               as
               a
               
                 ridiculous
                 Imposture
              
               ;
               and
               if
               now
               when
               they
               are
               urged
               with
               Evidences
               of
               
               Religion
               ,
               they
               have
               but
               Wit
               enough
               to
               answer
               Reason
               with
               Drollery
               ,
               and
               to
               retort
               a
               Jest
               to
               a
               Demonstration
               ,
               how
               gloriously
               do
               they
               imagine
               they
               have
               acquitted
               ,
               themselves
               ,
               and
               with
               what
               triumphant
               Shrugs
               do
               they
               celebrate
               their
               Victory
               over
               
                 the
                 little
                 man
                 in
                 black
              
               .
            
             
               NOW
               tho
               for
               men
               to
               deride
               what
               they
               do
               not
               understand
               ,
               savours
               neither
               of
               Learning
               nor
               
                 good
                 Manners
              
               ,
               and
               is
               equally
               unbecoming
               a
               Gentleman
               and
               a
               Scholar
               ;
               and
               tho
               for
               a
               man
               to
               venture
               to
               be
               damned
               for
               deriding
               of
               God
               and
               Religion
               ,
               is
               such
               a
               Triumph
               of
               Wit
               as
               argues
               the
               utter
               Defe●●●
               of
               his
               Reason
               ,
               yet
               so
               long
               as
               there
               are
               vain
               men
               enough
               to
               be
               tickled
               with
               this
               profane
               sort
               of
               Drollery
               ,
               to
               be
               sure
               there
               will
               never
               want
               Fools
               enough
               to
               venture
               on
               it
               .
               For
               when
               a
               Fop
               will
               needs
               aspire
               to
               the
               Reputation
               of
               a
               Wit
               ,
               he
               hath
               no
               other
               way
               but
               to
               dress
               up
               Religion
               in
               a
               Fools-Coat
               ,
               and
               expose
               it
               for
               a
               Spectacle
               of
               Derision
               ,
               and
               then
               how
               dull
               soever
               the
               Conceit
               be
               ,
               the
               stupendous
               Presumption
               of
               it
               will
               suprise
               and
               amuse
               the
               Company
               ,
               and
               men
               will
               admire
               him
               just
               as
               they
               do
               Rope-dancers
               for
               daring
               to
               perform
               what
               a
               wise
               Man
               would
               tremble
               to
               attempt
               ;
               and
               being
               thus
               emboldened
               by
               the
               Admiration
               and
               Laughter
               of
               his
               Company
               ,
               which
               the
               vain
               
               Creature
               mistakes
               for
               a
               Proof
               and
               Evidence
               of
               his
               Wit
               ,
               he
               grows
               more
               pert
               and
               confident
               ,
               and
               so
               fools
               and
               fleers
               on
               till
               he
               hath
               toyed
               and
               laughed
               himself
               out
               of
               all
               sense
               of
               Religion
               .
            
             
               BUT
               alass
               !
               what
               a
               desperate
               piece
               of
               Folly
               is
               this
               ,
               for
               men
               thus
               to
               sport
               and
               dally
               with
               the
               Almighty
               ,
               whose
               Vengeance
               they
               can
               neither
               withstand
               nor
               indure
               ;
               to
               point
               and
               
                 make
                 Mouths
              
               at
               him
               to
               his
               Face
               ,
               and
               set
               him
               up
               as
               the
               Finger-butt
               of
               their
               Scorn
               and
               Derision
               !
               For
               certainly
               if
               there
               be
               Sins
               that
               can
               raise
               a
               Cry
               loud
               enough
               to
               reach
               Heaven
               ,
               this
               ,
               as
               a
               great
               Author
               of
               our
               own
               hath
               expressed
               it
               ,
               will
               be
               so
               far
               from
               whispering
               there
               ,
               that
               't
               will
               give
               an
               Alarm
               to
               the
               Vengeance
               of
               Heaven
               ,
               whose
               Inflictions
               like
               Stones
               tumbling
               from
               the
               tops
               of
               Towers
               ,
               will
               by
               so
               much
               the
               more
               fatally
               crush
               those
               they
               light
               on
               ,
               by
               how
               much
               the
               longer
               they
               are
               falling
               upon
               them
               .
               And
               therefore
               for
               Men
               thus
               to
               dally
               with
               their
               own
               Fate
               ,
               to
               venture
               to
               be
               damn'd
               that
               they
               may
               be
               thought
               to
               be
               witty
               ,
               and
               expose
               themselves
               to
               endless
               wailing
               and
               Wo
               only
               to
               raise
               a
               present
               
                 fit
                 of
                 Laughter
              
               ,
               is
               doubtless
               a
               far
               more
               desperate
               Attempt
               than
               't
               would
               be
               to
               play
               at
               the
               mouths
               of
               Canons
               while
               they
               are
               spitting
               Fire
               ,
               or
               to
               lay
               hold
               on
               a
               Thunderbolt
               
               as
               it
               comes
               roaring
               down
               from
               the
               Clouds
               .
            
             
               BUT
               suppose
               there
               were
               neither
               Evil
               nor
               Danger
               in
               this
               impious
               Practice
               ,
               yet
               for
               men
               to
               conclude
               there
               is
               no
               God
               because
               they
               have
               the
               Confidence
               to
               scorn
               and
               despise
               him
               ,
               is
               altogether
               as
               ridiculous
               as
               their
               despising
               him
               is
               impious
               .
               For
               there
               is
               nothing
               in
               Nature
               so
               real
               or
               serious
               but
               may
               be
               drolled
               and
               Rallied
               on
               ;
               if
               a
               man
               will
               set
               his
               Wits
               at
               work
               he
               may
               
                 break
                 Jests
              
               upon
               Pain
               ,
               and
               entertain
               his
               Company
               with
               
                 Comical
                 Representations
              
               of
               the
               Groans
               and
               Agonies
               of
               dying
               ;
               but
               it
               would
               be
               a
               Jest
               indeed
               should
               be
               droll
               himself
               into
               a
               Belief
               that
               there
               are
               no
               such
               things
               as
               Pain
               or
               Death
               ;
               but
               alas
               ,
               things
               are
               not
               to
               be
               altered
               by
               laughing
               at
               them
               ,
               and
               how
               merry
               soever
               we
               may
               make
               our selves
               with
               the
               Belief
               and
               Nation
               of
               a
               Deity
               ,
               we
               shall
               one
               day
               find
               
                 in
                 earnest
              
               that
               he
               is
               not
               to
               be
               jested
               out
               of
               his
               Being
               .
            
             
               VI.
               ANOTHER
               cause
               of
               Atheism
               is
               taking
               up
               Religion
               or
               Opinions
               in
               Religion
               without
               Examination
               .
               The
               generality
               of
               men
               do
               embrace
               their
               Religion
               as
               a
               part
               of
               their
               Fate
               ,
               as
               the
               Temper
               of
               their
               Clime
               ,
               or
               the
               Entail
               of
               their
               Ancestors
               ;
               and
               the
               reason
               why
               they
               are
               Christians
               is
               ,
               because
               Christianity
               had
               the
               luck
               to
               bespeak
               
               them
               first
               ,
               and
               by
               its
               timely
               Interposure
               to
               prepossess
               and
               forestall
               them
               .
               So
               that
               in
               all
               probability
               had
               Mahometism
               plied
               them
               first
               ,
               they
               would
               have
               had
               as
               much
               Faith
               for
               the
               Alchoran
               as
               they
               have
               now
               for
               the
               Bible
               .
               Now
               when
               Men
               thus
               take
               up
               their
               Religion
               they
               know
               not
               why
               ,
               their
               minds
               must
               needs
               be
               left
               naked
               and
               defenceless
               to
               all
               the
               Temptations
               of
               Atheism
               .
               For
               when
               a
               Man
               can
               render
               no
               ●eason
               for
               his
               Religion
               ,
               his
               Faith
               hath
               nothing
               but
               blind
               Prejudice
               to
               support
               it
               ;
               and
               't
               is
               with
               his
               Will
               that
               he
               believes
               and
               not
               with
               his
               Vnderstanding
               ;
               so
               that
               he
               may
               chuse
               whether
               he
               will
               believe
               or
               no
               ,
               because
               he
               hath
               no
               Evidence
               to
               determine
               his
               Vnderstanding
               .
               And
               how
               unstable
               and
               insecure
               must
               his
               Faith
               needs
               be
               ,
               when
               it
               hath
               no
               other
               Foundation
               but
               a
               fickle
               and
               inconstant
               Will
               ;
               when
               it
               lies
               at
               the
               mercy
               of
               his
               Humour
               and
               Inclinations
               ,
               and
               it
               is
               in
               his
               power
               to
               determine
               his
               Assent
               to
               that
               side
               of
               the
               Question
               which
               is
               most
               for
               his
               Interest
               ?
               For
               now
               his
               Faith
               being
               determined
               by
               his
               Will
               ,
               and
               his
               Will
               by
               his
               Interest
               ,
               whenever
               he
               thinks
               it
               his
               Interest
               that
               there
               should
               be
               no
               God
               ,
               to
               be
               sure
               he
               will
               be
               ready
               enough
               to
               believe
               that
               there
               is
               none
               ;
               and
               consequently
               as
               soon
               as
               he
               grows
               wicked
               enough
               to
               need
               
               Atheism
               for
               a
               Refuge
               from
               his
               Conscience
               ,
               he
               will
               betake
               himself
               thither
               in
               his
               own
               defence
               ▪
               and
               endeavour
               by
               an
               obstinate
               Disbelief
               of
               Gods
               Being
               ,
               to
               shelter
               himself
               from
               the
               Dread
               of
               his
               Power
               .
               Thus
               when
               mens
               belief
               is
               not
               grounded
               upon
               Reason
               and
               Evidence
               ,
               but
               stands
               tottering
               on
               the
               fickle
               Foundation
               of
               their
               Wills
               ,
               it
               is
               liable
               to
               be
               
                 blown
                 down
              
               by
               every
               Blast
               of
               Temptation
               .
               And
               hence
               I
               doubt
               not
               in
               a
               great
               measure
               proceeds
               the
               Irreligion
               of
               the
               Age
               we
               live
               in
               ;
               for
               if
               you
               surveigh
               the
               present
               Sticklers
               for
               Atheism
               ,
               you
               will
               find
               they
               chiefly
               consist
               of
               the
               hair-brain'd
               and
               uncatechised
               Youths
               of
               the
               Town
               ▪
               who
               never
               troubled
               themselves
               to
               understand
               the
               first
               Principles
               of
               Religion
               ,
               nor
               to
               consider
               the
               Dependence
               and
               Connexion
               of
               its
               Doctrines
               ,
               and
               know
               nothing
               at
               all
               either
               of
               the
               admirable
               Contexture
               of
               the
               Parts
               of
               it
               ,
               or
               of
               the
               Reason
               and
               Evidence
               of
               the
               Whole
               .
               For
               alas
               ,
               their
               Study
               hath
               been
               employed
               another
               way
               ,
               viz.
               in
               courtly
               Forms
               of
               Speech
               and
               Punctilioes
               of
               Action
               ,
               in
               fashionable
               Garbs
               and
               Oaths
               and
               artificial
               Luxuries
               ,
               in
               conning
               of
               fine
               Jests
               and
               Modes
               of
               Address
               ,
               and
               retailing
               Fragments
               of
               Wit
               from
               Plays
               and
               Romances
               ;
               but
               as
               for
               the
               severer
               and
               more
               useful
               Studies
               they
               bequeath
               them
               to
               the
               dull
               men
               of
               Sense
               and
               Reason
               .
            
             
             
               SUCH
               as
               these
               for
               the
               most
               part
               are
               the
               Sages
               that
               droll
               upon
               Religion
               and
               
                 make
                 jests
              
               upon
               the
               Scripture
               ;
               and
               what
               wonder
               is
               it
               that
               such
               as
               these
               turn
               Infidels
               ,
               who
               were
               never
               able
               to
               render
               any
               Reason
               of
               their
               Faith
               ?
               For
               how
               weak
               soever
               the
               Arguments
               of
               Infidelity
               are
               ,
               it
               is
               a
               hard
               case
               if
               it
               cannot
               baffle
               that
               Faith
               which
               hath
               no
               Reason
               on
               its
               side
               to
               guard
               and
               defend
               it
               ;
               especially
               when
               they
               are
               seconded
               with
               a
               mans
               Lusts
               and
               Inclinations
               ,
               as
               to
               be
               sure
               the
               Arguments
               of
               Infidelity
               will
               always
               be
               .
               For
               when
               a
               man
               hath
               no
               Reason
               for
               his
               Faith
               ,
               but
               a
               great
               many
               Lusts
               against
               it
               ,
               the
               slenderest
               shews
               of
               Probability
               will
               suffice
               to
               make
               him
               an
               Infidel
               .
               But
               what
               an
               horrible
               Neglect
               is
               it
               for
               Men
               that
               have
               Reason
               to
               distinguish
               between
               Truth
               and
               Falshood
               ,
               to
               take
               no
               care
               to
               enquire
               into
               the
               Truth
               and
               Evidence
               of
               their
               Religion
               in
               which
               their
               greatest
               Interest
               is
               involved
               ;
               but
               to
               
                 wink
                 hard
              
               and
               believe
               at
               
                 a
                 venture
              
               they
               know
               not
               why
               nor
               what
               ?
               what
               is
               this
               but
               to
               
                 cast
                 Lots
              
               for
               their
               Souls
               ,
               and
               throw
               Cross
               or
               Pile
               for
               their
               eternal
               Salvation
               ?
               They
               resolve
               ,
               they
               say
               ,
               to
               adhere
               to
               the
               Religion
               of
               their
               Ancestors
               ,
               but
               whether
               that
               be
               true
               or
               false
               they
               never
               inquire
               ;
               so
               that
               if
               it
               be
               true
               ,
               they
               may
               thank
               their
               Stars
               for
               it
               ,
               but
               if
               it
               be
               false
               ,
               
               they
               have
               the
               worse
               Luck
               .
               Thus
               they
               wholly
               commit
               themselves
               to
               the
               Conduct
               of
               Chance
               to
               be
               conducted
               to
               Heaven
               or
               Hell
               ,
               as
               it
               happens
               ;
               and
               as
               if
               those
               distant
               Fates
               were
               indifferent
               to
               them
               ,
               they
               concern
               not
               themselves
               to
               inquire
               whether
               the
               way
               they
               are
               in
               be
               the
               Broad
               or
               the
               Narrow
               ,
               the
               Right
               or
               the
               Wrong
               ,
               but
               e'en
               leave
               the
               Event
               to
               determine
               it
               .
               And
               can
               any
               thing
               in
               the
               World
               be
               more
               wild
               or
               extravagant
               ,
               than
               for
               men
               who
               are
               so
               solicitous
               about
               their
               smaller
               concerns
               ,
               who
               will
               not
               purchase
               an
               Acre
               of
               Land
               without
               examining
               the
               Deeds
               and
               Evidences
               by
               which
               the
               Right
               to
               it
               is
               Conveyed
               ,
               thus
               to
               take
               up
               their
               Religion
               upon
               Trust
               ,
               and
               stake
               their
               everlasting
               Fate
               upon
               such
               a
               desperate
               venture
               ?
               But
               then
               for
               men
               to
               take
               occasion
               to
               despise
               and
               reject
               Religion
               from
               their
               own
               sottish
               Neglect
               to
               inquire
               into
               the
               Truth
               of
               it
               ,
               is
               such
               an
               height
               of
               Extravagance
               as
               no
               Bedlam
               can
               parallel
               ;
               it
               would
               be
               as
               reasonable
               for
               a
               man
               to
               
                 put
                 out
              
               his
               Eyes
               ,
               and
               then
               resolve
               not
               to
               believe
               there
               is
               a
               Sun
               in
               the
               Firmament
               because
               he
               doth
               not
               see
               it
               ,
               or
               to
               
                 stop
                 up
              
               his
               Ears
               ,
               and
               then
               peremptorily
               deny
               the
               Being
               of
               Sounds
               because
               he
               do's
               not
               hear
               'em
               ;
               for
               for
               men
               thus
               to
               graft
               Infidelity
               upon
               Ignorance
               ,
               is
               only
               to
               heap
               one
               Extravagance
               on
               another
               ;
               if
               they
               understand
               not
               the
               
               Evidence
               of
               Religion
               the
               more
               Shame
               it
               is
               for
               them
               ,
               but
               methinks
               it
               might
               very
               well
               become
               them
               to
               be
               modest
               and
               teachable
               till
               they
               do
               ;
               and
               in
               the
               mean
               while
               to
               take
               care
               to
               inform
               themselves
               better
               ;
               but
               thus
               immediately
               to
               leap
               out
               of
               Ignorance
               into
               Atheism
               ,
               is
               first
               to
               play
               the
               Fool
               ,
               and
               then
               run
               
                 stark
                 mad
              
               upon
               it
               .
            
             
               VII
               .
               ANOTHER
               cause
               of
               Atheism
               is
               mens
               measuring
               the
               Truth
               or
               Falshood
               of
               Religion
               by
               the
               Practice
               of
               such
               as
               make
               the
               loudest
               Pretence
               to
               it
               .
               When
               a
               man
               is
               unwilling
               to
               undergo
               the
               trouble
               of
               satisfying
               his
               
                 own
                 Reason
              
               of
               the
               Truth
               of
               his
               Religion
               ,
               his
               usual
               Method
               is
               to
               inquire
               what
               other
               men
               think
               of
               it
               ,
               who
               by
               the
               zealous
               Profession
               which
               they
               make
               may
               be
               supposed
               to
               understand
               it
               better
               than
               himself
               ;
               but
               because
               mens
               Thoughts
               are
               secret
               and
               invisible
               ,
               and
               do
               not
               always
               correspond
               with
               their
               Words
               and
               Professions
               ;
               therefore
               to
               satisfie
               himself
               what
               other
               men
               think
               of
               Religion
               ,
               he
               concludes
               the
               safest
               way
               is
               to
               judge
               by
               what
               they
               do
               ,
               and
               not
               by
               what
               they
               profess
               ;
               and
               so
               far
               indeed
               he
               is
               in
               the
               right
               .
               For
               to
               be
               sure
               mens
               Actions
               are
               a
               much
               more
               certain
               Index
               of
               their
               Thoughts
               than
               their
               Words
               ;
               and
               therefore
               when
               he
               sees
               those
               who
               profess
               Religion
               act
               as
               if
               they
               did
               not
               believe
               it
               ,
               
               and
               observes
               how
               their
               Words
               do
               run
               atilt
               at
               their
               Practice
               ,
               and
               how
               broadly
               their
               Lives
               
                 give
                 the
                 lie
              
               to
               their
               Professions
               ,
               he
               presently
               concludes
               that
               whatever
               they
               pretend
               they
               are
               Infidels
               in
               their
               Hearts
               ;
               and
               being
               once
               persuaded
               that
               those
               whom
               he
               thinks
               do
               best
               understand
               Religion
               do
               not
               believe
               it
               ,
               he
               thence
               immediately
               concludes
               that
               they
               find
               no
               reason
               to
               believe
               it
               ,
               and
               do
               only
               put
               on
               the
               Profession
               of
               it
               as
               an
               Angelical
               Vizor
               ,
               being
               minded
               to
               play
               the
               Devils
               in
               it
               with
               more
               Credit
               and
               Security
               .
               And
               by
               this
               Popular
               way
               of
               reasoning
               they
               conclude
               Religion
               to
               be
               nothing
               but
               a
               Politick
               Device
               and
               Engine
               which
               wise
               men
               have
               contrived
               to
               beguile
               and
               manage
               the
               simple
               ;
               and
               that
               whatsoever
               is
               pretended
               for
               it
               ,
               it
               is
               a
               mere
               jugling-box
               which
               Knaves
               play
               tricks
               with
               to
               delude
               and
               cozen
               Fools
               .
               And
               of
               this
               way
               of
               mens
               reasoning
               themselves
               into
               Atheism
               the
               Age
               we
               live
               in
               is
               full
               of
               wofull
               Instances
               ;
               for
               now
               adays
               to
               scorn
               and
               despise
               Religion
               is
               no
               longer
               the
               Prerogative
               of
               Wits
               and
               Vertuosoes
               ,
               but
               the
               Infection
               is
               spread
               and
               propagated
               into
               Shops
               and
               Stalls
               ,
               and
               the
               Rabble
               are
               become
               Professors
               of
               Atheism
               .
               Now
               whence
               should
               this
               proceed
               ?
               alas
               ,
               it
               is
               not
               to
               be
               supposed
               that
               such
               persons
               as
               these
               should
               ever
               be
               able
               to
               Philosophise
               
               themselves
               into
               Infidelity
               ,
               and
               turn
               Atheists
               either
               upon
               
               Aristotle's
               or
               
               Epicurus's
               Hypotheses
               ;
               no
               ,
               no
               ,
               their
               Argument
               lies
               
                 nearer
                 home
              
               ,
               and
               more
               open
               to
               their
               Capacities
               ;
               they
               have
               seen
               a
               world
               of
               
                 vile
                 tricks
              
               played
               in
               our
               Religious
               Carnivals
               and
               Masquerades
               ;
               some
               making
               their
               Religion
               a
               Sanctuary
               for
               their
               Treasons
               and
               Rebellions
               ;
               others
               gilding
               over
               their
               Faction
               and
               Sedition
               with
               a
               specious
               Pretence
               of
               zeal
               for
               Gods
               glory
               :
               some
               prosecuting
               their
               own
               Revenge
               and
               Ambition
               under
               the
               Ensigns
               of
               
                 pure
                 Worship
              
               ,
               and
               
                 true
                 Protestant
                 Religion
              
               ;
               others
               commuting
               for
               their
               Excesses
               of
               Riot
               with
               a
               clamorous
               zeal
               for
               Decency
               and
               Order
               ,
               and
               others
               
                 picking
                 Pockets
              
               with
               one
               hand
               while
               they
               have
               been
               
                 lifting
                 up
              
               the
               other
               to
               Heaven
               in
               Devotion
               ;
               the
               sight
               of
               which
               hath
               tempted
               the
               rude
               and
               unthinking
               Vulgar
               to
               look
               upon
               Religion
               as
               a
               mere
               
                 Castle
                 in
                 the
                 Air
              
               ,
               that
               hath
               no
               Foundation
               ▪
               but
               in
               the
               Invention
               of
               Knaves
               ▪
               and
               in
               the
               Faith
               of
               Fools
               .
            
             
               NOW
               tho
               there
               is
               no
               doubt
               to
               be
               made
               but
               that
               these
               vile
               Hypocrites
               who
               have
               laid
               this
               Stumbling-block
               in
               mens
               way
               ,
               shall
               one
               day
               dearly
               answer
               for
               the
               ruin
               of
               those
               whom
               it
               hath
               occasioned
               to
               fall
               ,
               and
               for
               thus
               exposing
               the
               Credit
               and
               Reputation
               
               of
               Religion
               to
               the
               misprisions
               of
               those
               that
               do
               not
               understand
               it
               ;
               yet
               it
               is
               a
               most
               inexcusable
               piece
               of
               folly
               for
               men
               thus
               to
               
                 infer
                 Atheistical
              
               Conclusions
               from
               the
               ill
               Example
               of
               
                 Hypocritical
                 Professors
              
               .
               For
               in
               the
               first
               place
               ,
               to
               conclude
               a
               Man
               an
               Infidel
               because
               his
               Actions
               
                 run
                 counter
              
               to
               the
               Faith
               he
               pretends
               to
               ,
               is
               very
               rash
               and
               fallacious
               .
               For
               do
               we
               not
               see
               Men
               very
               often
               act
               against
               their
               Consciences
               ,
               and
               fly
               in
               the
               face
               of
               their
               own
               Convictions
               ?
               why
               may
               we
               not
               then
               as
               fairly
               suppose
               those
               wicked
               Actions
               we
               argue
               from
               to
               be
               the
               effects
               of
               an
               obstinate
               Will
               as
               of
               an
               Infidel
               Judgment
               ;
               but
               suppose
               it
               were
               true
               that
               those
               men
               were
               all
               Infidels
               that
               do
               thus
               act
               against
               their
               Faith
               ,
               doth
               it
               therefore
               follow
               that
               you
               must
               turn
               Infidels
               too
               ?
               if
               it
               be
               so
               unsafe
               and
               so
               unworthy
               of
               a
               man
               to
               carry
               his
               Brains
               in
               other
               Mens
               Heads
               ,
               what
               a
               shame
               is
               it
               to
               carry
               them
               in
               other
               Mens
               Heels
               ,
               and
               to
               suffer
               his
               Faith
               to
               be
               lead
               by
               the
               Tract
               of
               their
               Examples
               through
               all
               the
               wild
               Mazes
               of
               Irreligion
               and
               Atheism
               ?
            
             
               BUT
               you
               will
               say
               ,
               by
               these
               Mens
               Examples
               you
               plainly
               see
               what
               a
               Mystery
               of
               Iniquity
               there
               is
               in
               
                 religious
                 Pretences
              
               ;
               and
               what
               then
               ?
               must
               Religion
               be
               a
               Cheat
               because
               bad
               Men
               
                 play
                 tricks
              
               with
               it
               ,
               and
               
               make
               it
               a
               Cloak
               for
               their
               Knavery
               ?
               if
               so
               ,
               then
               the
               best
               things
               in
               the
               World
               are
               liable
               to
               Suspicion
               ;
               because
               there
               is
               nothing
               so
               good
               but
               what
               is
               capable
               of
               being
               prostituted
               to
               very
               ill
               purposes
               .
               I
               confess
               when
               we
               see
               so
               many
               Cheats
               acted
               under
               the
               Masque
               of
               Religion
               ,
               we
               have
               just
               reason
               to
               call
               it
               to
               a
               more
               severe
               Examination
               ,
               and
               to
               inquire
               more
               narrowly
               into
               the
               Proofs
               and
               Evidences
               upon
               which
               it
               is
               founded
               ;
               but
               presently
               to
               reject
               Religion
               because
               Knaves
               and
               Hypocrites
               make
               bold
               to
               disguise
               themselves
               in
               it
               ,
               is
               every
               whit
               as
               absurd
               and
               ridiculous
               as
               if
               a
               man
               should
               deny
               that
               there
               is
               any
               such
               Virtue
               as
               Chastity
               in
               the
               World
               ,
               because
               there
               are
               common
               Prostitutes
               that
               pretend
               to
               it
               .
            
             
               VIII
               .
               ANOTHER
               cause
               of
               Atheism
               is
               Divisions
               and
               Schisms
               formed
               out
               of
               little
               Opinions
               in
               Religion
               .
               For
               it
               is
               natural
               to
               men
               to
               place
               a
               great
               part
               of
               their
               Religion
               in
               those
               Opinions
               ,
               for
               whose
               sake
               they
               divide
               and
               separate
               from
               each
               other
               ;
               so
               that
               if
               hereafter
               they
               happen
               to
               be
               dissatisfied
               with
               those
               Opinions
               of
               which
               they
               are
               excessively
               fond
               at
               
                 the
                 present
              
               ,
               they
               will
               be
               under
               a
               great
               Temptation
               to
               suspect
               
                 Religion
                 it self
              
               ,
               as
               if
               that
               were
               as
               ill
               grounded
               as
               those
               
                 little
                 Opinions
              
               which
               they
               laid
               so
               great
               a
               stress
               on
               ,
               and
               so
               after
               
               they
               have
               run
               through
               several
               Sets
               of
               Opinions
               ,
               and
               in
               fine
               have
               discovered
               them
               to
               be
               all
               Delusions
               ,
               they
               are
               ready
               to
               conclude
               Religion
               it self
               to
               be
               nothing
               but
               a
               System
               of
               Lies
               and
               Impostures
               .
               For
               as
               weak
               Heads
               when
               they
               perceive
               the
               Battlements
               shake
               are
               apt
               to
               suspect
               the
               Foundations
               ,
               so
               weak
               Understandings
               will
               be
               prone
               to
               suspect
               even
               the
               Fundamentals
               of
               of
               Religion
               ,
               when
               once
               they
               perceive
               those
               darling
               Notions
               totter
               which
               they
               have
               confidently
               presumed
               to
               superstruct
               thereupon
               .
            
             
               AND
               upon
               this
               account
               I
               make
               no
               doubt
               but
               that
               the
               Irreligion
               of
               this
               Age
               is
               very
               much
               to
               be
               attributed
               to
               the
               Sects
               and
               Divisions
               of
               it
               .
               For
               how
               many
               woful
               Examples
               have
               we
               of
               Persons
               who
               had
               once
               a
               great
               Zeal
               for
               and
               Satisfaction
               in
               Religion
               ,
               that
               upon
               their
               causeless
               Separation
               from
               the
               Churches
               Communion
               ,
               have
               run
               from
               Sect
               to
               Sect
               ,
               and
               from
               one
               extravagant
               Opinion
               to
               another
               ,
               till
               at
               last
               being
               convinced
               of
               the
               Cheats
               and
               Impostures
               of
               them
               all
               ,
               they
               have
               totally
               discarded
               Religion
               it self
               ,
               and
               made
               their
               last
               Resort
               into
               Atheism
               .
               And
               as
               separating
               into
               Parties
               upon
               little
               Differences
               in
               Religion
               exposes
               the
               Separatists
               themselves
               to
               great
               Temptations
               to
               Atheism
               ,
               so
               it
               doth
               those
               
               also
               who
               are
               Indifferent
               on
               both
               sides
               ,
               and
               stand
               ingaged
               on
               neither
               part
               of
               the
               Separation
               .
               For
               whilst
               these
               men
               behold
               the
               State
               of
               Religion
               thus
               miserably
               broken
               and
               divided
               ,
               and
               the
               Professors
               of
               it
               crumbled
               into
               so
               many
               Sects
               and
               Parties
               ,
               and
               each
               Party
               spitting
               Fire
               and
               Damnation
               at
               its
               Adversary
               ;
               so
               that
               if
               all
               say
               true
               ,
               or
               indeed
               any
               two
               of
               them
               in
               
                 five
                 hundred
              
               Sects
               which
               there
               are
               in
               the
               World
               ,
               (
               and
               for
               all
               I
               know
               there
               may
               be
               
                 five
                 thousand
              
               )
               it
               is
               
                 five
                 hundred
              
               to
               one
               but
               that
               every
               one
               is
               damn'd
               ,
               because
               every
               one
               damns
               all
               but
               it self
               ,
               and
               it self
               is
               damn'd
               by
               
                 four
                 hundred
                 and
                 ninty
                 nine
              
               ;
               so
               that
               't
               is
               a
               mighty
               Chance
               if
               in
               so
               great
               a
               Volly
               of
               Anathemaes
               which
               
                 every
                 one
              
               hath
               levelled
               at
               it
               ,
               
                 any
                 one
              
               escape
               :
               When
               ,
               I
               say
               ,
               unengaged
               persons
               that
               are
               not
               able
               to
               distinguish
               between
               the
               
                 disputable
                 Opinions
              
               that
               constitute
               these
               Sects
               ,
               and
               the
               Necessaries
               and
               Essentials
               of
               Religion
               ,
               shall
               reflect
               upon
               this
               tumult
               and
               confusion
               of
               Faiths
               ,
               they
               will
               be
               apt
               to
               conclude
               without
               farther
               Inquiry
               ,
               that
               Religion
               it self
               is
               nothing
               but
               an
               infinite
               Maze
               of
               
                 disputable
                 Opinions
              
               ,
               wherein
               Men
               wander
               about
               in
               the
               dark
               and
               justle
               and
               rancounter
               one
               another
               without
               any
               certain
               Clew
               on
               either
               side
               to
               guide
               and
               direct
               their
               Inquiries
               ;
               under
               which
               
               Misapprehension
               they
               will
               either
               damn
               all
               Religion
               for
               a
               Cheat
               ,
               or
               hover
               about
               in
               eternal
               uncertainty
               ,
               not
               knowing
               where
               in
               so
               great
               a
               Confusion
               of
               Religions
               to
               fix
               and
               settle
               their
               Faith.
               And
               hereunto
               I
               doubt
               not
               is
               to
               be
               attributed
               a
               great
               part
               of
               the
               Irreligion
               of
               this
               Age.
               For
               while
               some
               Men
               by
               running
               themselves
               out
               of
               Breath
               in
               pursuit
               of
               those
               
                 Ignes
                 fatui
              
               or
               
                 New
                 Lights
              
               ,
               that
               have
               broken
               and
               divided
               our
               Communion
               ,
               have
               at
               length
               quite
               tired
               out
               their
               Zeal
               and
               religious
               Pretences
               ,
               and
               so
               are
               at
               length
               lain
               down
               in
               the
               Mire
               of
               Irreligion
               and
               open
               Profaneness
               ;
               others
               by
               looking
               on
               and
               beholding
               the
               wild
               Divisions
               which
               these
               new
               Lights
               have
               made
               ,
               have
               been
               tempted
               to
               
                 run
                 away
              
               from
               Religion
               it self
               ,
               as
               if
               that
               were
               only
               a
               Labyrinth
               of
               uncertain
               Opinions
               contrived
               on
               purpose
               to
               distract
               and
               bewilder
               mens
               Brains
               .
            
             
               NOW
               tho
               the
               Authors
               of
               these
               Divisions
               ,
               whosoever
               they
               are
               ,
               are
               doubtless
               highly
               accountable
               to
               God
               for
               all
               that
               Irreligion
               which
               attends
               them
               ,
               yet
               for
               Men
               from
               hence
               to
               draw
               Atheistical
               Conclusions
               is
               much
               more
               imputable
               to
               the
               perverseness
               of
               their
               Wills
               than
               to
               the
               Weakness
               of
               their
               Vnderstandings
               .
            
             
             
               FOR
               in
               the
               first
               place
               ,
               What
               if
               you
               have
               discovered
               some
               Opinions
               ln
               Religion
               to
               be
               false
               and
               erroneous
               ,
               of
               the
               Truth
               of
               which
               you
               were
               once
               very
               confident
               ;
               doth
               it
               therefore
               follow
               that
               there
               is
               nothing
               certain
               in
               Religion
               ?
               If
               so
               ,
               you
               may
               as
               well
               conclude
               that
               there
               is
               nothing
               certain
               in
               the
               Mathematicks
               neither
               ,
               since
               some
               men
               have
               been
               as
               confident
               of
               the
               Truth
               of
               false
               Axioms
               in
               Geometry
               as
               ever
               you
               could
               be
               of
               false
               Propositions
               in
               Religion
               .
               That
               you
               were
               once
               over-confident
               in
               a
               disputable
               Matter
               was
               your
               own
               Fault
               and
               Folly
               ,
               but
               must
               it
               therefore
               follow
               that
               Religion
               is
               a
               Cheat
               because
               you
               have
               been
               rash
               and
               inconsiderate
               ?
               and
               what
               tho
               you
               once
               laid
               the
               great
               stress
               of
               your
               Religion
               upon
               an
               Opinion
               which
               you
               now
               discern
               is
               erroneous
               ,
               must
               Religion
               needs
               suffer
               for
               your
               Mistake
               ,
               and
               be
               branded
               for
               an
               Imposture
               because
               you
               took
               that
               for
               Religion
               which
               was
               not
               ?
               For
               there
               are
               a
               thousand
               Propositions
               about
               Religion
               ,
               which
               have
               been
               Zealously
               disputed
               for
               and
               against
               ,
               which
               have
               torn
               men
               into
               Sects
               ,
               and
               been
               the
               Religion
               of
               the
               separate
               Communions
               they
               have
               formed
               and
               denominated
               ,
               that
               yet
               are
               very
               remote
               Superstructures
               on
               the
               true
               Foundations
               of
               Religion
               ,
               and
               may
               be
               true
               
               or
               
                 false
                 ,
                 believed
              
               or
               disbelieved
               without
               any
               damage
               to
               Religion
               .
               And
               therefore
               before
               you
               suspect
               the
               Truth
               of
               Religion
               it self
               upon
               your
               discovering
               the
               Falshood
               of
               any
               
                 particular
                 Opinion
              
               ,
               you
               ought
               in
               all
               Reason
               to
               consider
               whether
               that
               Opinion
               be
               so
               essential
               to
               Religion
               as
               that
               it
               cannot
               subsist
               without
               it
               ;
               for
               if
               it
               be
               not
               ,
               't
               is
               the
               most
               unreasonable
               thing
               in
               the
               World
               ,
               to
               infer
               a
               suspicion
               of
               the
               Truth
               of
               Religion
               from
               the
               Falshood
               of
               Propositions
               that
               have
               little
               or
               no
               Dependence
               on
               it
               ,
               and
               to
               reject
               the
               Gold
               and
               the
               
                 precious
                 Stones
              
               for
               the
               sake
               of
               the
               Wood
               ,
               and
               Hay
               ,
               and
               Stubble
               that
               have
               been
               superstructed
               upon
               them
               .
               And
               then
            
             
               2.
               
               What
               can
               be
               more
               absurd
               than
               for
               Men
               to
               reject
               Religion
               because
               Mens
               Opinions
               about
               it
               have
               been
               so
               divided
               ?
               For
               if
               you
               survey
               the
               several
               Divisions
               of
               Christians
               ,
               you
               will
               find
               they
               generally
               concur
               in
               all
               the
               necessary
               and
               essential
               Doctrines
               of
               Religion
               ,
               and
               that
               the
               Opinions
               wherein
               they
               divide
               ,
               are
               for
               the
               most
               part
               such
               unnecessary
               Speculations
               ,
               as
               that
               it
               is
               almost
               indifferent
               to
               Religion
               whether
               they
               be
               true
               or
               false
               ;
               And
               with
               what
               Reason
               can
               we
               suspect
               the
               Truth
               of
               necessary
               Doctrines
               wherein
               all
               are
               agreed
               ,
               because
               there
               are
               Disagreements
               in
               unnecessary
               ones
               ?
               
               Because
               there
               are
               some
               Propositions
               in
               the
               Mathematicks
               ,
               about
               which
               the
               Opinions
               of
               the
               Mathematicians
               are
               divided
               ,
               shall
               we
               therefore
               suspect
               the
               Truth
               of
               all
               those
               wherein
               they
               are
               agreed
               ?
               For
               if
               their
               Disagreement
               be
               an
               Argument
               of
               the
               Falshood
               of
               the
               former
               ,
               why
               should
               not
               their
               Agreement
               be
               as
               good
               an
               Argument
               of
               the
               Truth
               of
               the
               later
               ?
               But
               how
               much
               soever
               Mens
               Opinions
               about
               Religion
               may
               be
               divided
               ,
               all
               that
               can
               be
               thence
               inferred
               is
               ,
               that
               some
               Men
               are
               mistaken
               ;
               and
               while
               some
               Men
               judge
               of
               Religion
               by
               their
               Passions
               and
               Interests
               ,
               and
               others
               by
               the
               Prejudices
               of
               their
               Education
               ,
               it
               is
               impossible
               it
               should
               be
               otherwise
               .
               But
               for
               men
               in
               the
               midst
               of
               such
               apparent
               causes
               of
               Difference
               ,
               to
               resolve
               to
               be
               of
               no
               Religion
               till
               all
               are
               agreed
               in
               one
               ,
               is
               just
               as
               wise
               ,
               and
               as
               rational
               as
               if
               they
               should
               determine
               not
               to
               go
               to
               Dinner
               till
               all
               the
               Clocks
               in
               Town
               strike
               Eleven
               together
               .
            
             
               IX
               .
               And
               Lastly
               ,
               ANOTHER
               great
               cause
               of
               Atheism
               is
               the
               profane
               and
               careless
               Neglect
               of
               Gods
               
                 Publick
                 Worship
              
               .
               For
               Men
               of
               Secular
               lives
               whose
               Minds
               are
               always
               engaged
               in
               this
               eternal
               hurry
               of
               worldly
               Affairs
               ,
               are
               too
               prone
               to
               forget
               God
               ,
               and
               all
               their
               Concerns
               in
               Religion
               and
               
                 another
                 World
              
               ;
               and
               even
               their
               conversing
               
               so
               much
               with
               these
               sensitive
               things
               which
               are
               always
               before
               them
               ,
               and
               are
               continually
               crouding
               in
               upon
               their
               Thoughts
               ,
               doth
               naturally
               indispose
               them
               to
               exercise
               their
               Faculties
               about
               divine
               and
               spiritual
               Objects
               ,
               and
               render
               their
               Minds
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               unfit
               and
               unable
               to
               ascend
               to
               the
               Contemplation
               of
               God.
               And
               therefore
               God
               hath
               appointed
               the
               stated
               Times
               of
               Publick
               Worship
               ,
               on
               purpose
               to
               withdraw
               Men
               from
               their
               secular
               Pursuits
               ,
               that
               so
               they
               be
               at
               leisure
               to
               retire
               into
               themselves
               ,
               to
               recollect
               their
               scattered
               Thoughts
               ,
               and
               awake
               their
               Minds
               to
               a
               sense
               of
               Piety
               and
               Religion
               ;
               which
               can
               by
               no
               way
               so
               effectually
               be
               performed
               as
               by
               the
               Solemnities
               of
               
                 Publick
                 Worship
              
               ,
               wherein
               our
               remembrance
               of
               God
               is
               not
               only
               refreshed
               ,
               and
               our
               Piety
               to
               him
               excited
               and
               directed
               by
               the
               publick
               Instructions
               ,
               but
               our
               natural
               Sense
               of
               Religion
               is
               also
               actuated
               and
               intended
               by
               the
               mutual
               Concurrence
               and
               Example
               of
               each
               others
               Devotion
               .
               Thus
               after
               our
               Religion
               hath
               been
               slackned
               by
               our
               worldly
               Cares
               and
               Delights
               ,
               it
               is
               duely
               
                 wound
                 up
              
               again
               by
               the
               Returns
               of
               our
               Publick
               Worship
               ,
               and
               so
               the
               sense
               of
               God
               is
               still
               
                 kept
                 alive
              
               in
               our
               Minds
               .
               When
               Men
               therefore
               turn
               their
               Backs
               upon
               the
               
                 Publick
                 Worship
              
               ,
               and
               devote
               
               the
               
                 holy
                 Seasons
              
               of
               it
               to
               their
               secular
               Business
               or
               Pleasures
               ,
               it
               is
               not
               to
               be
               wondered
               at
               that
               their
               sense
               of
               a
               divine
               Power
               ,
               which
               they
               seldom
               or
               never
               
                 think
                 of
              
               ,
               should
               by
               degrees
               decay
               and
               
                 wear
                 off
              
               ,
               and
               that
               that
               being
               extinguished
               they
               should
               sink
               into
               Irreligion
               and
               Atheism
               .
               For
               when
               once
               Men
               have
               worn
               out
               their
               Sense
               of
               a
               Deity
               ,
               and
               as
               the
               Consequence
               of
               that
               are
               broke
               loose
               from
               all
               the
               Ties
               and
               Obligations
               of
               Conscience
               ,
               they
               can
               have
               no
               other
               Principle
               but
               Atheism
               to
               warrant
               their
               Actions
               ;
               and
               when
               once
               they
               have
               abandoned
               all
               Sense
               and
               Remembrance
               of
               God
               ,
               so
               that
               he
               is
               not
               in
               all
               their
               Thoughts
               ,
               they
               are
               in
               a
               fair
               forwardness
               to
               Infidelity
               .
               For
               tho
               as
               yet
               they
               do
               not
               actually
               disbelieve
               his
               Existence
               ,
               so
               neither
               do
               they
               actually
               believe
               it
               ;
               for
               how
               should
               they
               actually
               believe
               that
               which
               they
               have
               no
               Sense
               or
               Thought
               of
               ;
               so
               that
               in
               this
               insensible
               State
               their
               Faith
               is
               concerned
               neither
               one
               way
               nor
               
                 t'
                 other
              
               ,
               nor
               are
               they
               at
               all
               solicitous
               whether
               there
               be
               a
               God
               or
               no.
               Thus
               from
               their
               
                 profane
                 Neglect
              
               of
               Gods
               Worship
               Men
               naturally
               slide
               into
               an
               habitual
               Senslessness
               and
               Incogitancy
               of
               him
               ,
               and
               from
               thence
               to
               
                 not
                 believing
              
               ;
               and
               from
               thence
               to
               disbelieving
               him
               is
               an
               easie
               and
               almost
               necessary
               Transition
               .
            
             
             
               OF
               the
               Truth
               of
               which
               the
               Age
               we
               live
               in
               will
               furnish
               us
               with
               too
               many
               sorrowful
               Instances
               .
               For
               as
               this
               Nation
               which
               hath
               been
               always
               remarqued
               for
               a
               
                 grave
                 ,
                 serious
              
               and
               religious
               Genius
               ,
               was
               never
               so
               generally
               tainted
               with
               Atheism
               as
               now
               ;
               so
               neither
               was
               it
               ever
               chargeable
               with
               such
               a
               general
               Neglect
               of
               the
               Publick
               Worship
               of
               God
               ,
               which
               for
               several
               Ages
               after
               the
               Reformation
               ,
               was
               duly
               frequented
               ,
               and
               devoutly
               celebrated
               ,
               till
               by
               the
               Prevalence
               of
               our
               restless
               Sects
               and
               Factions
               ,
               the
               Discipline
               of
               the
               Church
               was
               gradually
               weakned
               ,
               and
               at
               last
               totally
               destroyed
               ;
               in
               the
               happy
               Days
               before
               which
               the
               Families
               of
               each
               Parish
               went
               
                 hand
                 in
                 hand
              
               together
               to
               the
               House
               of
               God
               ,
               and
               with
               one
               Heart
               and
               Voice
               celebrated
               his
               Praise
               and
               Worship
               ;
               and
               to
               absent
               ones
               self
               ordinarily
               from
               the
               Publick
               Assemblies
               ,
               was
               hardly
               consistent
               with
               the
               Reputation
               of
               being
               a
               Christian.
               By
               which
               means
               their
               natural
               Sense
               and
               Dread
               of
               the
               divine
               Powers
               ,
               being
               continually
               awakened
               and
               revived
               ,
               they
               were
               not
               only
               secured
               by
               it
               from
               all
               Atheistical
               Impressions
               ,
               but
               also
               animated
               and
               excited
               to
               a
               pious
               and
               sober
               Conversation
               .
               But
               the
               spirit
               of
               Schism
               prevailing
               against
               the
               Power
               and
               Discipline
               of
               the
               Church
               ,
               till
               it
               had
               uttterly
               disabled
               it
               
               from
               restraining
               the
               Wantonness
               of
               that
               crooked
               and
               perverse
               Generation
               ;
               some
               incorporated
               themselves
               into
               
                 separate
                 Communions
              
               ,
               and
               others
               under
               Pretence
               of
               so
               doing
               withdrew
               from
               the
               
                 Publick
                 Assemblies
              
               to
               the
               common
               Resorts
               of
               
                 Idleness
                 ,
                 Drunkenness
              
               and
               Debauchery
               ;
               and
               whilst
               the
               Masters
               took
               the
               Liberty
               of
               Conscience
               to
               go
               to
               Conventicles
               ,
               the
               Servants
               pretending
               to
               be
               of
               a
               different
               Perswasion
               assumed
               the
               Liberty
               of
               Will
               to
               go
               to
               Taverns
               and
               Ale-houses
               ;
               insomuch
               that
               it
               grew
               a
               common
               Observation
               ,
               that
               there
               have
               been
               more
               young
               People
               debauched
               on
               the
               
                 Lords
                 Day
              
               than
               all
               the
               
                 Week
                 after
              
               ,
               whilst
               under
               pretence
               of
               joyning
               with
               a
               different
               Communion
               ,
               they
               have
               taken
               occasion
               to
               withdraw
               themselves
               from
               the
               Inspection
               of
               their
               Parents
               and
               Masters
               .
               And
               till
               once
               our
               Schisms
               and
               Divisions
               are
               cured
               ,
               it
               will
               be
               impossible
               to
               prevent
               this
               ill
               Practice
               ,
               unless
               we
               will
               be
               so
               unjust
               as
               to
               deny
               that
               Liberty
               of
               Conscience
               to
               our
               Servants
               which
               with
               so
               much
               Clamour
               and
               Confidence
               we
               demand
               of
               our
               Governors
               .
               And
               thus
               by
               degrees
               Profaneness
               hath
               insinuated
               it self
               under
               the
               Covert
               of
               Schism
               ,
               and
               
                 Liberty
                 of
                 Conscience
              
               became
               a
               common
               Sanctuary
               for
               the
               licentious
               Neglect
               and
               Contempt
               of
               Gods
               Worship
               ,
               
               till
               at
               last
               it
               grew
               so
               common
               and
               fashionable
               ,
               that
               it
               almost
               ceast
               to
               be
               scandalous
               .
               Yea
               ,
               so
               far
               at
               length
               hath
               this
               impious
               Humour
               prevailed
               ,
               that
               to
               
                 go
                 to
                 Church
              
               and
               be
               devout
               is
               among
               too
               many
               Men
               grown
               a
               Note
               of
               Disgrace
               ,
               and
               the
               Character
               of
               a
               Priest-ridden
               fool
               ;
               and
               a
               Man
               is
               hardly
               lookt
               upon
               as
               fit
               for
               
                 genteel
                 Conversation
              
               ,
               that
               knows
               any
               other
               use
               of
               a
               Holy-day
               ,
               but
               only
               to
               be
               at
               leisure
               to
               
                 lie
                 abed
              
               ,
               or
               to
               Game
               or
               Drink
               and
               Debauch
               ;
               by
               which
               Neglect
               and
               Contempt
               of
               the
               Worship
               of
               God
               ,
               that
               natural
               Sense
               of
               him
               ,
               which
               should
               have
               been
               quickned
               and
               cherished
               by
               it
               ,
               hath
               been
               gradually
               
                 worn
                 out
              
               of
               Mens
               Minds
               ;
               the
               Consequence
               of
               which
               is
               ,
               all
               that
               Atheism
               and
               Infidelity
               that
               overspreads
               this
               present
               Age.
               For
               when
               once
               Men
               have
               renounced
               the
               Worship
               of
               God
               ,
               and
               in
               Consequence
               are
               abandoned
               of
               their
               natural
               Sense
               of
               his
               Majesty
               ,
               they
               are
               upon
               the
               brink
               of
               Atheism
               ,
               into
               which
               their
               own
               vile
               Lusts
               ,
               whose
               Interest
               it
               is
               that
               there
               should
               be
               no
               God
               ,
               will
               easily
               precipitate
               them
               .
               But
               alas
               ,
               how
               ridiculous
               as
               well
               as
               impious
               is
               it
               for
               Men
               to
               take
               occasion
               from
               their
               own
               Neglect
               of
               Gods
               Worship
               ,
               to
               renounce
               the
               Belief
               of
               his
               Being
               ;
               what
               is
               this
               but
               to
               tail
               one
               folly
               to
               another
               ,
               and
               to
               second
               Extravagance
               with
               
               Madness
               ?
               It
               would
               make
               one
               amazed
               to
               think
               that
               ever
               reasonable
               Beings
               should
               be
               so
               besotted
               ,
               as
               to
               live
               in
               a
               World
               over
               which
               an
               Almighty
               Being
               presides
               ,
               who
               sees
               all
               their
               Actions
               ,
               and
               in
               whose
               Hands
               all
               events
               are
               which
               concen
               them
               ,
               and
               even
               the
               everlasting
               Fate
               of
               their
               Souls
               ;
               and
               yet
               take
               no
               more
               notice
               of
               him
               ,
               pay
               no
               more
               Respect
               or
               Veneration
               to
               him
               ,
               than
               if
               he
               were
               the
               merest
               trifle
               or
               most
               insignificant
               Cypher
               in
               the
               whole
               Creation
               .
               But
               sure
               when
               Men
               have
               been
               guilty
               of
               such
               a
               black
               and
               horrid
               Impiety
               ▪
               one
               would
               think
               their
               wisest
               Course
               for
               the
               time
               to
               come
               should
               be
               to
               repent
               of
               it
               ,
               and
               to
               endeavour
               to
               compensate
               for
               their
               past
               Profaneness
               by
               the
               strictness
               and
               Sincerity
               of
               their
               future
               Devotion
               ;
               but
               for
               Men
               to
               proceed
               from
               neglecting
               Gods
               Worship
               to
               denying
               his
               Being
               ,
               is
               to
               do
               worse
               because
               they
               have
               done
               ill
               ,
               and
               thereby
               to
               inflame
               the
               Provocation
               ,
               as
               if
               they
               were
               resolved
               to
               render
               their
               Condition
               desperate
               ,
               because
               they
               have
               been
               so
               fool-hardy
               as
               to
               render
               it
               dangerous
               .
            
             
               AND
               thus
               I
               have
               given
               a
               short
               Account
               of
               the
               common
               Causes
               of
               Atheism
               ,
               which
               you
               see
               are
               all
               derived
               from
               Mens
               Wills
               and
               not
               from
               their
               Reason
               .
               For
               this
               I
               do
               most
               firmly
               believe
               ,
               that
               the
               Arguments
               
               of
               Gods
               Existence
               are
               so
               plain
               and
               convincing
               ,
               that
               no
               Man
               ever
               was
               or
               
                 can
                 be
              
               an
               Atheist
               without
               some
               inexcusable
               fault
               in
               his
               Will.
               
            
          
           
             
               SECT
               .
               II.
               Of
               the
               inexcusable
               Folly
               and
               Unreasonableness
               of
               Atheism
               .
            
             
               THE
               next
               thing
               I
               proposed
               was
               to
               endeavour
               to
               confirm
               and
               establish
               this
               great
               Principle
               of
               Religion
               ,
               viz.
               the
               Belief
               of
               a
               God
               ,
               by
               representing
               the
               great
               folly
               and
               unreasonableness
               of
               Atheism
               .
               In
               discoursing
               which
               I
               shall
               meddle
               no
               more
               than
               needs
               must
               with
               the
               Proofs
               and
               Arguments
               of
               a
               Deity
               ,
               because
               as
               I
               have
               shewed
               before
               ,
               't
               is
               not
               for
               want
               of
               Arguments
               that
               Men
               turn
               Atheists
               ,
               but
               for
               want
               of
               Consideration
               and
               an
               
                 honest
                 Will
              
               ;
               and
               that
               the
               Byass
               that
               carries
               them
               towards
               Infidelity
               is
               not
               in
               their
               Vnderstandings
               ,
               but
               in
               their
               Wills
               and
               Affections
               ;
               that
               't
               is
               only
               their
               Partiality
               to
               their
               Lusts
               ,
               that
               inclines
               them
               to
               Atheism
               ;
               and
               that
               the
               Reason
               why
               they
               are
               so
               ready
               to
               believe
               that
               there
               is
               no
               God
               ,
               is
               ,
               because
               they
               wish
               in
               their
               Hearts
               that
               there
               were
               none
               .
               To
               
               establish
               the
               Belief
               of
               a
               God
               therefore
               ,
               I
               shall
               endeavour
               to
               represent
               the
               folly
               and
               unreasonableness
               of
               Mens
               being
               partial
               on
               the
               side
               of
               Atheism
               ,
               supposing
               it
               were
               disputable
               whether
               there
               be
               a
               God
               or
               no
               ;
               and
               this
               will
               evidently
               appear
               in
               the
               following
               Particulars
               .
            
             
               
                 1.
                 
                 The
                 Atheist
                 concludes
                 against
                 the
                 Dignity
                 of
                 
                   Humane
                   Nature
                
                 ,
                 and
                 renders
                 it
                 not
                 only
                 mean
                 but
                 ridiculous
                 .
              
               
                 2.
                 
                 He
                 concludes
                 against
                 the
                 very
                 Being
                 and
                 Well-being
                 of
                 
                   Humane
                   Society
                
                 .
              
               
                 3.
                 
                 He
                 concludes
                 against
                 that
                 which
                 is
                 the
                 main
                 Support
                 and
                 Comfort
                 of
                 Humane
                 Life
                 .
              
               
                 4.
                 
                 He
                 concludes
                 for
                 that
                 side
                 of
                 the
                 Question
                 which
                 is
                 infinitely
                 the
                 most
                 unsafe
                 and
                 hazardous
                 .
              
               
                 5.
                 
                 He
                 concludes
                 for
                 the
                 unsafest
                 side
                 of
                 the
                 Question
                 upon
                 the
                 
                   highest
                   uncertainties
                
                 .
              
               
                 6.
                 
                 He
                 plainly
                 
                   contradicts
                   himself
                
                 in
                 his
                 Conclusion
                 .
              
            
             
               I.
               THE
               Atheist
               concludes
               against
               the
               Dignity
               of
               
                 Humane
                 Nature
              
               ,
               and
               thereby
               renders
               it
               not
               only
               mean
               but
               ridiculous
               .
               For
               the
               chief
               Worth
               and
               Dignity
               of
               Humane
               Nature
               consists
               in
               its
               Relation
               to
               God
               ,
               without
               whom
               its
               noblest
               and
               most
               excellent
               Faculties
               are
               in
               a
               great
               measure
               useless
               
               and
               insignificant
               ;
               for
               if
               there
               be
               no
               God
               ,
               the
               objects
               of
               our
               Five
               Senses
               are
               the
               
                 sole
                 Entertainment
              
               of
               our
               Understanding
               and
               Will
               ,
               and
               we
               have
               no
               other
               use
               of
               these
               mighty
               Faculties
               ,
               (
               which
               if
               there
               were
               any
               such
               thing
               as
               an
               infinite
               Truth
               and
               Goodness
               are
               naturally
               capable
               of
               enjoying
               them
               )
               but
               only
               to
               consult
               and
               choose
               the
               Gratifications
               of
               our
               Sense
               ,
               and
               the
               Pleasures
               of
               this
               perishing
               Body
               .
               For
               excepting
               God
               there
               is
               no
               such
               thing
               in
               Nature
               as
               a
               
                 spiritual
                 enjoyment
              
               ,
               no
               Good
               to
               be
               found
               ,
               but
               what
               is
               prepared
               to
               entertain
               the
               boundless
               Liquorishness
               of
               our
               carnal
               Appetites
               ;
               and
               had
               we
               none
               but
               such
               as
               these
               to
               consult
               for
               ,
               our
               Reason
               which
               is
               the
               Crown
               and
               Glory
               of
               our
               Natures
               ,
               would
               have
               nothing
               else
               to
               do
               but
               to
               Cater
               for
               our
               Flesh
               ,
               and
               we
               should
               have
               an
               Understanding
               and
               Will
               to
               no
               other
               purpose
               ,
               but
               to
               enable
               us
               to
               play
               the
               Brutes
               with
               more
               Skill
               and
               Sagacity
               .
               And
               indeed
               setting
               God
               aside
               we
               are
               so
               far
               from
               having
               the
               advantage
               of
               Brutes
               by
               being
               rational
               ,
               that
               we
               are
               rather
               so
               much
               the
               more
               wretched
               and
               despicable
               than
               they
               .
               For
               as
               for
               the
               Happiness
               of
               this
               Life
               which
               wholly
               consists
               of
               sensual
               Good
               ,
               the
               Senses
               and
               Appetites
               we
               have
               
                 in
                 Common
              
               with
               the
               Beasts
               that
               perish
               are
               sufficient
               for
               the
               enjoyment
               of
               
               it
               ;
               and
               with
               these
               we
               might
               relish
               it
               as
               well
               without
               our
               Reason
               as
               with
               it
               ;
               we
               might
               Eat
               and
               Drink
               and
               Sleep
               ,
               and
               enjoy
               all
               the
               Pleasures
               of
               a
               Brute
               with
               as
               much
               Gust
               and
               Savour
               as
               we
               do
               now
               with
               our
               Reason
               .
               For
               if
               we
               were
               Brutes
               we
               should
               do
               as
               Brutes
               do
               ;
               we
               should
               weary
               our selves
               no
               longer
               with
               vain
               pursuits
               ,
               nor
               vex
               our selves
               with
               fruitless
               Expectations
               ,
               nor
               torment
               our selves
               with
               the
               fears
               of
               a
               Disappointment
               ,
               but
               e'en
               take
               our
               Pleasures
               when
               our
               Appetites
               craved
               'em
               ,
               and
               they
               freely
               offered
               themselves
               to
               our
               Injoyment
               .
               And
               tho
               our
               Reason
               doth
               sometimes
               cook
               the
               Injoyments
               of
               our
               Sense
               ,
               and
               give
               them
               a
               higher
               Relish
               and
               and
               Luxury
               ,
               yet
               this
               advantage
               is
               very
               much
               out-weighed
               by
               the
               many
               Regrets
               ,
               and
               Remorses
               ,
               and
               
                 stinging
                 Reflections
              
               it
               intermingles
               with
               our
               Pleasures
               ;
               So
               that
               had
               we
               only
               the
               Faculties
               of
               Brutes
               ,
               I
               am
               verily
               perswaded
               we
               should
               more
               sincerely
               enjoy
               the
               Happiness
               of
               the
               brutal
               Nature
               ;
               but
               to
               be
               sure
               we
               should
               bear
               our
               Miseries
               with
               much
               more
               Ease
               and
               Chearfulness
               .
               For
               supposing
               there
               is
               no
               God
               ,
               our
               Reason
               can
               afford
               us
               no
               solid
               support
               under
               any
               Calamity
               ;
               the
               main
               Arguments
               of
               Comfort
               ,
               as
               I
               shall
               shew
               by
               and
               by
               ,
               being
               derived
               from
               the
               Consideration
               of
               God
               and
               
               his
               Providence
               ;
               which
               being
               taken
               away
               ,
               I
               doubt
               not
               but
               we
               should
               bear
               our
               miseries
               without
               our
               Reason
               much
               better
               than
               with
               it
               .
               For
               then
               we
               should
               neither
               be
               terrified
               at
               the
               approach
               of
               them
               ,
               nor
               tormented
               with
               Despair
               under
               them
               ;
               then
               we
               should
               neither
               multiply
               them
               with
               false
               Opinions
               ,
               nor
               inrage
               them
               with
               bitter
               Reflections
               on
               the
               Causes
               of
               them
               ;
               but
               whenever
               they
               happened
               ,
               bear
               them
               as
               Beasts
               do
               ,
               without
               any
               other
               Pain
               or
               Uneasiness
               than
               what
               they
               necessarily
               impressed
               on
               our
               Senses
               ,
               which
               would
               render
               them
               a
               thousand
               times
               more
               tolerable
               to
               us
               ,
               than
               all
               our
               Arguments
               can
               do
               ,
               supposing
               we
               have
               no
               God
               nor
               Providence
               to
               argue
               from
               .
            
             
               So
               that
               were
               that
               true
               which
               the
               Atheist
               concludes
               for
               ,
               viz.
               that
               there
               is
               no
               God
               ,
               it
               would
               follow
               that
               Reason
               in
               a
               Man
               serves
               to
               no
               other
               purpose
               ,
               but
               to
               render
               him
               more
               wretched
               and
               despicable
               .
               If
               there
               be
               a
               God
               indeed
               ,
               our
               rational
               Faculties
               are
               of
               excellent
               Use
               ;
               as
               having
               an
               Object
               commensurate
               to
               their
               widest
               Capacities
               ,
               and
               every
               way
               fit
               and
               worthy
               to
               employ
               and
               exercise
               them
               ;
               an
               infinite
               Truth
               for
               our
               Vnderstanding
               to
               dive
               into
               ,
               and
               an
               infinite
               Good
               for
               our
               Wills
               and
               Affections
               to
               pursue
               and
               embrace
               .
               But
               if
               there
               be
               nothing
               to
               be
               enjoyed
               by
               us
               but
               what
               is
               
               Carnal
               and
               Sensual
               ,
               our
               Reason
               is
               so
               far
               from
               being
               our
               Ornament
               and
               Perfection
               ,
               that
               it
               is
               the
               Plague
               and
               Disgrace
               of
               our
               Natures
               .
            
             
               FOR
               for
               any
               Nature
               to
               have
               more
               Faculties
               than
               what
               are
               necessary
               to
               its
               Happiness
               ,
               is
               monstrous
               ;
               and
               therefore
               had
               we
               nothing
               to
               enjoy
               but
               the
               Happiness
               of
               Brutes
               ,
               't
               would
               be
               a
               Deformity
               to
               our
               Natures
               to
               have
               the
               Faculties
               of
               Angels
               ;
               because
               these
               Faculties
               would
               be
               in
               vain
               ,
               there
               being
               no
               adequate
               Object
               in
               the
               Nature
               of
               Things
               to
               employ
               and
               entertain
               them
               .
               So
               that
               were
               the
               Doctrine
               of
               the
               Atheist
               true
               ,
               it
               would
               cashier
               our
               Reason
               for
               a
               vain
               and
               useless
               Faculty
               ;
               a
               thing
               that
               serves
               our
               Nature
               to
               little
               other
               purpose
               ,
               but
               only
               to
               vex
               and
               disquiet
               it
               .
               And
               what
               Man
               that
               hath
               any
               Regard
               or
               Reverence
               for
               himself
               ,
               would
               ever
               be
               fond
               of
               a
               Belief
               that
               thus
               sinks
               and
               depreciates
               him
               ,
               and
               lays
               the
               Glory
               of
               his
               Nature
               in
               the
               Dust
               ?
               For
               if
               it
               be
               true
               that
               there
               is
               no
               God
               ,
               it
               is
               as
               true
               that
               Man
               is
               a
               most
               
                 despicable
                 Creature
              
               ,
               that
               his
               Reason
               upon
               which
               he
               so
               much
               values
               himself
               is
               a
               frivolous
               and
               impertinent
               Faculty
               ;
               a
               Faculty
               that
               can
               serve
               him
               to
               no
               higher
               purpose
               than
               only
               to
               be
               a
               Cook
               and
               a
               Taylor
               to
               his
               Body
               ,
               to
               study
               Sauces
               and
               Fashions
               for
               it
               ;
               and
               that
               while
               it
               serves
               him
               in
               
                 this
                 ,
                 disserves
              
               him
               in
               a
               
               thousand
               other
               Instances
               ,
               in
               mingling
               his
               Pleasures
               with
               Gall
               and
               Wormwood
               ,
               with
               Fears
               and
               
                 Impatiences
                 ,
                 Anxieties
              
               and
               Remorses
               ,
               and
               in
               aggravating
               and
               
                 putting
                 Stings
              
               into
               his
               Griefs
               and
               Calamities
               .
               So
               that
               when
               all
               is
               done
               ,
               the
               only
               thing
               that
               makes
               it
               
                 worth
                 the
                 while
              
               for
               a
               Man
               to
               be
               reasonable
               ,
               is
               ,
               that
               there
               is
               a
               Being
               of
               infifinite
               Perfection
               to
               be
               known
               ,
               and
               loved
               ,
               and
               imitated
               and
               adored
               by
               him
               ;
               and
               to
               deny
               the
               Existence
               of
               this
               blessed
               Being
               ,
               is
               infinitely
               to
               undervalue
               our selves
               ,
               and
               to
               eclipse
               the
               Glory
               and
               Dignity
               of
               our
               Natures
               .
               So
               that
               by
               being
               partial
               to
               Atheism
               we
               are
               partial
               to
               our
               own
               Shame
               and
               Disgrace
               ,
               and
               industriously
               consult
               the
               Reproach
               and
               Infamy
               of
               Humane
               Nature
               ;
               for
               the
               Devil
               himself
               cannot
               affix
               a
               blacker
               Scandal
               on
               our
               Reason
               than
               what
               is
               implied
               in
               this
               Assertion
               ,
               that
               there
               is
               no
               God.
               
            
             
               AND
               as
               it
               lays
               the
               greatest
               Reproach
               upon
               our
               Nature
               ,
               so
               it
               also
               renders
               us
               the
               most
               Ridiculous
               of
               all
               Beings
               .
               For
               there
               are
               certain
               Affections
               interwoven
               with
               Humane
               Nature
               ,
               which
               if
               there
               be
               no
               God
               are
               shamefully
               ridiculous
               ;
               such
               as
               the
               
                 Dread
                 of
                 invisible
                 Powers
              
               ,
               the
               
                 Sense
                 of
                 Good
                 and
                 Evil
              
               ,
               and
               the
               anxious
               Expectation
               of
               a
               
                 Judgment
                 to
                 come
              
               ;
               all
               which
               are
               so
               deeply
               inlaid
               in
               our
               Beings
               ,
               as
               that
               with
               all
               our
               
               Arts
               and
               Reasoning
               we
               cannat
               totally
               erase
               them
               .
               And
               even
               the
               Atheists
               themselves
               who
               have
               tried
               all
               possible
               ways
               of
               extinguishing
               them
               ,
               have
               found
               by
               Experience
               that
               the
               utmost
               they
               can
               do
               is
               ,
               to
               damp
               and
               stupifie
               them
               at
               present
               ;
               but
               that
               in
               despight
               of
               them
               they
               will
               revive
               and
               awake
               again
               when
               Death
               or
               Danger
               approaches
               them
               .
               Now
               how
               ridiculous
               are
               these
               Affections
               in
               Humane
               Nature
               ,
               if
               there
               be
               no
               such
               Being
               as
               a
               God
               ?
               For
               upon
               this
               Supposal
               we
               have
               Passions
               that
               have
               no
               Objects
               in
               the
               Nature
               of
               things
               ,
               that
               have
               nothing
               in
               the
               World
               to
               move
               and
               affect
               them
               ,
               but
               
                 wild
                 Chimeraes
                 ,
                 flying
                 Dragons
              
               ,
               and
               
                 Castles
                 in
                 the
                 Air
              
               ;
               and
               whereas
               all
               other
               Beings
               have
               real
               Objects
               in
               Nature
               corresponding
               to
               their
               several
               Instincts
               and
               Affections
               (
               for
               so
               the
               Hare
               hath
               a
               natural
               dread
               of
               a
               Dog
               ,
               the
               Sheep
               of
               a
               Wolf
               ,
               the
               Mice
               of
               a
               Cat
               ,
               the
               Toad
               of
               a
               Spider
               ,
               all
               the
               Objects
               of
               which
               dread
               have
               a
               real
               Existence
               )
               Poor
               silly
               Man
               ,
               supposing
               there
               is
               no
               God
               ,
               naturally
               trembles
               at
               an
               invisible
               Nothing
               ,
               and
               is
               horribly
               afraid
               of
               the
               Shadow
               of
               an
               Imagination
               .
               So
               that
               if
               the
               Atheists
               Opinion
               were
               true
               ,
               the
               Ape
               that
               looks
               pale
               at
               the
               sight
               of
               a
               Snail
               ,
               and
               flies
               as
               if
               he
               feared
               lest
               that
               slow
               Creature
               should
               overtake
               and
               devour
               
               him
               ,
               would
               be
               a
               great
               deal
               less
               ridiculous
               than
               timorous
               Man
               ,
               whose
               Nature
               is
               thus
               hagg'd
               with
               frightful
               Imaginations
               of
               invisible
               Powers
               and
               a
               Judgment
               to
               come
               .
            
             
               AND
               what
               Man
               that
               hath
               any
               Reverence
               for
               the
               Humane
               Nature
               within
               him
               ,
               would
               ever
               suffer
               himself
               to
               be
               bribed
               for
               an
               Opinion
               that
               doth
               not
               only
               undervalue
               but
               deride
               and
               Ridicule
               it
               .
               Should
               you
               hear
               your self
               branded
               with
               a
               contemptible
               Character
               ,
               or
               ranked
               among
               Apes
               or
               any
               such
               ridiculous
               Animals
               ,
               you
               would
               doubtless
               be
               so
               far
               from
               courting
               the
               Author
               of
               it
               ,
               that
               you
               would
               resent
               it
               as
               a
               great
               Affront
               ,
               and
               think
               your selves
               obliged
               in
               honour
               to
               return
               the
               Provocation
               ;
               and
               yet
               for
               the
               sake
               of
               a
               few
               base
               Lusts
               ,
               which
               are
               the
               Shame
               and
               Scandal
               of
               your
               Natures
               ,
               you
               espouse
               the
               Cause
               of
               Atheism
               ,
               tho
               it
               derides
               and
               affronts
               you
               to
               your
               Face
               ,
               and
               stains
               the
               Glory
               of
               your
               Natures
               with
               the
               most
               contemptible
               and
               ridiculous
               Character
               in
               the
               World.
               
            
             
               II.
               THE
               Atheist
               concludes
               against
               the
               very
               Being
               and
               Well-being
               of
               
                 Humane
                 Society
              
               .
               For
               the
               Soul
               that
               penetrates
               through
               all
               Humane
               Society
               ,
               and
               compacts
               and
               unites
               it
               in
               a
               regular
               Body
               ,
               is
               Religion
               ,
               or
               the
               Sense
               and
               Acknowledgment
               of
               a
               Divine
               Power
               ,
               without
               which
               all
               the
               Parts
               of
               the
               
               Corporation
               of
               Mankind
               ,
               like
               the
               Members
               of
               a
               dead
               Body
               ,
               must
               necessarily
               disband
               and
               
                 flye
                 abroad
              
               into
               Atoms
               .
               For
               a
               form'd
               Society
               which
               is
               an
               united
               Multitude
               consists
               in
               the
               Harmony
               and
               Consent
               of
               its
               Members
               mutually
               united
               by
               Laws
               and
               Agreements
               ,
               and
               disposed
               into
               a
               Regular
               Subordination
               to
               one
               another
               ,
               neither
               of
               which
               can
               any
               Humane
               Society
               long
               continue
               without
               the
               Belief
               and
               Acknowledgment
               of
               a
               God.
               
            
             
               FOR
               without
               this
               in
               the
               first
               place
               ,
               't
               is
               impossible
               that
               the
               Parts
               of
               any
               Society
               should
               continue
               united
               by
               Laws
               and
               Agreements
               .
               For
               't
               is
               from
               the
               Belief
               of
               a
               God
               ,
               that
               all
               the
               Obligations
               of
               Conscience
               are
               derived
               ;
               so
               that
               take
               that
               away
               and
               these
               must
               dissolve
               ;
               and
               when
               the
               Obligations
               of
               Conscience
               are
               dissolved
               ,
               there
               is
               nothing
               but
               Mens
               
                 temporal
                 Interests
              
               can
               oblige
               them
               to
               conform
               to
               those
               Laws
               and
               mutual
               Agreements
               ,
               by
               which
               they
               are
               united
               to
               one
               another
               .
               And
               if
               it
               be
               their
               Interest
               only
               that
               obliges
               them
               to
               be
               just
               and
               faithful
               to
               their
               mutual
               Agreements
               ,
               they
               will
               be
               equally
               obliged
               to
               be
               unjust
               and
               unfaithful
               ,
               when
               ever
               it
               is
               their
               Interest
               to
               be
               so
               .
               So
               that
               this
               Principle
               which
               only
               obliges
               them
               to
               be
               honest
               while
               it
               is
               for
               their
               Advantage
               ,
               will
               as
               effectually
               oblige
               
               them
               to
               be
               Knaves
               when
               ever
               the
               Case
               is
               altered
               ;
               and
               things
               being
               reduced
               to
               this
               Issue
               ,
               there
               remains
               no
               Foundation
               of
               Trust
               and
               mutual
               Confidence
               among
               Men.
               For
               what
               can
               any
               Mans
               Promise
               signifie
               ,
               if
               he
               be
               under
               no
               Obligation
               but
               Interest
               ?
               To
               be
               sure
               if
               it
               be
               for
               his
               Interest
               he
               will
               do
               what
               he
               says
               without
               any
               Promise
               ;
               but
               if
               it
               be
               not
               ,
               what
               Promise
               can
               oblige
               him
               ?
               You
               will
               say
               it
               is
               his
               Interest
               to
               keep
               his
               Word
               ,
               because
               otherwise
               he
               will
               forfeit
               his
               Reputation
               for
               the
               future
               ?
               But
               pray
               what
               Reputation
               can
               a
               Man
               have
               to
               forfeit
               ,
               that
               owns
               no
               other
               Law
               or
               Obligation
               but
               his
               Interest
               ?
               or
               who
               will
               ever
               presume
               upon
               that
               Mans
               Word
               and
               Engagement
               ,
               whose
               avowed
               Principle
               it
               is
               to
               be
               honest
               no
               longer
               than
               he
               can
               gain
               by
               it
               ?
               Thus
               Atheism
               you
               see
               ,
               resolves
               all
               our
               Obligations
               into
               our
               worldly
               Interest
               ,
               which
               is
               so
               fickle
               and
               mutable
               a
               Principle
               ,
               so
               dependent
               upon
               Chance
               and
               the
               Inconstancies
               of
               Fortune
               ,
               that
               there
               is
               no
               hold
               to
               be
               taken
               of
               those
               that
               are
               governed
               by
               it
               .
               For
               that
               which
               is
               their
               Interest
               to
               Day
               may
               be
               their
               Disadvantage
               to
               Morrow
               ,
               and
               if
               it
               should
               so
               happen
               ,
               they
               must
               steer
               a
               contrary
               Course
               ,
               or
               else
               act
               contrary
               to
               their
               leading
               Principle
               .
               So
               that
               for
               Men
               to
               trust
               each
               other
               upon
               this
               fickle
               Principle
               ,
               is
               all
               one
               as
               to
               
               relie
               upon
               the
               Constancy
               of
               a
               Weather-cock
               ,
               which
               every
               contrary
               Wind
               turns
               to
               a
               contrary
               Position
               .
               And
               things
               being
               once
               reduced
               to
               this
               Issue
               ,
               that
               Men
               can
               place
               no
               Trust
               or
               Confidence
               in
               one
               another
               ,
               their
               Society
               will
               soon
               become
               their
               greatest
               Plague
               and
               Vexation
               .
               For
               
                 every
                 Man
              
               will
               be
               forced
               to
               stand
               upon
               his
               Guard
               against
               
                 every
                 Man
              
               ,
               and
               keep
               himself
               reserved
               and
               retired
               within
               himself
               ;
               till
               at
               last
               out
               of
               mutual
               Distrust
               and
               Jealousie
               of
               one
               another
               ,
               they
               are
               forced
               to
               withdraw
               their
               Society
               ,
               and
               to
               
                 live
                 apart
              
               in
               separate
               Dens
               for
               fear
               of
               being
               intrapt
               and
               devoured
               by
               each
               other
               .
            
             
               AND
               as
               Atheism
               cuts
               in
               sunder
               those
               Ligaments
               of
               mutual
               Trust
               and
               Agreement
               ,
               by
               which
               the
               Parts
               of
               Humane
               Society
               are
               united
               ;
               so
               it
               also
               dissolves
               that
               Regular
               Subordination
               that
               is
               between
               them
               .
               Plutarch
               observes
               in
               his
               Treatise
               against
               Colot
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 i.
                 e.
              
               It
               seems
               to
               me
               more
               possible
               for
               a
               City
               to
               stand
               without
               Ground
               ,
               than
               for
               a
               Commonwealth
               to
               subsist
               and
               continue
               without
               the
               Belief
               of
               a
               God
               ;
               which
               is
               〈◊〉
               only
               
                 firm
                 Foundation
              
               whereup●●
               〈…〉
               and
               Society
               depends
               .
               For
               
               if
               there
               be
               no
               God
               ,
               what
               should
               oblige
               any
               to
               own
               any
               Superiour
               ,
               or
               pay
               any
               Submission
               ?
               And
               if
               his
               Interest
               be
               his
               only
               Obligation
               to
               his
               Superiours
               ,
               when
               ever
               he
               can
               mend
               his
               Fortune
               by
               Rebelling
               against
               them
               ,
               that
               very
               same
               Interest
               which
               at
               present
               restrains
               him
               from
               it
               ,
               will
               with
               equal
               force
               invite
               him
               to
               it
               ;
               nor
               will
               it
               signifie
               any
               thing
               that
               we
               are
               obliged
               to
               the
               contrary
               by
               Oaths
               of
               Fidelity
               and
               Allegiance
               ;
               for
               if
               it
               be
               our
               Interest
               to
               be
               faithful
               to
               the
               Government
               ,
               our
               own
               Prudence
               and
               Discretion
               will
               oblige
               us
               to
               it
               without
               such
               Oaths
               as
               well
               as
               with
               them
               ;
               but
               if
               it
               be
               not
               our
               Interest
               ,
               and
               this
               be
               the
               only
               Principle
               that
               obliges
               us
               ,
               no
               Oath
               or
               Engagement
               can
               hold
               us
               .
               So
               that
               in
               this
               State
               of
               things
               all
               the
               Security
               that
               Governors
               can
               have
               of
               their
               Subjects
               ,
               is
               ,
               that
               they
               will
               not
               Rebel
               when
               they
               are
               
                 not
                 able
              
               ;
               but
               as
               soon
               as
               they
               think
               it
               safe
               ,
               to
               be
               sure
               they
               will
               think
               it
               lawful
               ;
               which
               being
               once
               admitted
               will
               undermine
               the
               very
               Foundations
               of
               Government
               ,
               and
               utterly
               dissolve
               that
               
                 regular
                 Subordination
              
               by
               which
               Humane
               Society
               is
               supported
               .
               Whereas
               admitting
               that
               the
               Laws
               of
               our
               Prince
               are
               bound
               upon
               us
               by
               the
               Authority
               of
               a
               Sovereign
               Lord
               ,
               who
               can
               render
               us
               eternally
               happy
               or
               miserable
               ,
               we
               are
               
               obliged
               to
               obey
               him
               by
               all
               that
               we
               can
               hope
               or
               fear
               ,
               and
               have
               all
               the
               Engagements
               to
               Loyalty
               that
               the
               Reflections
               on
               a
               happy
               or
               miserable
               Eternity
               can
               lay
               upon
               us
               .
               What
               a
               prodigious
               piece
               of
               Folly
               is
               it
               therefore
               for
               Men
               to
               embrace
               Atheism
               as
               their
               Interest
               ,
               which
               doth
               thus
               directly
               tend
               to
               deprive
               us
               of
               all
               the
               Comforts
               of
               Society
               ,
               by
               involving
               us
               in
               eternal
               Confusions
               and
               Disorders
               ?
               For
               if
               once
               we
               take
               away
               
                 mutual
                 Trust
              
               and
               Government
               from
               the
               
                 World
                 ,
                 both
              
               which
               have
               a
               necessary
               Dependence
               on
               the
               Belief
               of
               a
               God
               ,
               we
               break
               all
               the
               Harmony
               of
               
                 Humane
                 Society
              
               ,
               and
               convert
               it
               into
               a
               Commonwealth
               of
               Canibals
               .
               And
               what
               Man
               in
               his
               Wits
               would
               ever
               be
               found
               of
               an
               Opinion
               that
               proclaims
               
                 open
                 War
              
               with
               Mankind
               ,
               and
               is
               pregnant
               with
               Consequents
               so
               fatal
               and
               destructive
               to
               the
               World
               ?
               Can
               we
               think
               it
               more
               advantageous
               to
               us
               that
               Atheism
               should
               be
               true
               ,
               than
               that
               Humane
               Society
               should
               be
               upheld
               and
               perpetuated
               ?
               or
               are
               the
               Pleasures
               we
               reap
               from
               the
               Lusts
               which
               incline
               us
               to
               Atheism
               ,
               comparably
               so
               valuable
               as
               the
               Benefits
               which
               acrue
               to
               us
               from
               being
               formed
               and
               united
               into
               regular
               Corporations
               ?
               If
               not
               ,
               how
               apparently
               do
               we
               engage
               against
               our
               own
               Interest
               ,
               when
               we
               espouse
               the
               Cause
               of
               Irreligion
               ?
            
             
             
               III.
               THE
               Atheist
               concludes
               against
               that
               which
               is
               the
               main
               Support
               and
               Comfort
               of
               
                 Humane
                 Life
              
               .
               For
               while
               we
               are
               in
               this
               World
               ,
               our
               best
               and
               securest
               Condition
               is
               exposed
               to
               a
               world
               of
               sad
               and
               uncomfortable
               Accidents
               ,
               which
               we
               have
               neither
               the
               Wisdom
               to
               foresee
               ,
               nor
               the
               Power
               to
               prevent
               ;
               So
               far
               are
               we
               from
               being
               self-sufficient
               as
               to
               our
               worldly
               Happiness
               ,
               that
               there
               are
               a
               thousand
               Causes
               upon
               which
               we
               depend
               for
               it
               ,
               that
               are
               not
               in
               our
               Power
               to
               dispose
               of
               ;
               and
               in
               such
               a
               State
               of
               uncertainty
               wherein
               we
               are
               continally
               bandyed
               to
               and
               fro
               ,
               and
               made
               the
               Game
               of
               inconstant
               Fortune
               ,
               what
               Quiet
               or
               Security
               can
               we
               enjoy
               within
               our selves
               without
               believing
               that
               there
               is
               a
               God
               at
               the
               Helm
               ,
               that
               steddily
               over-rules
               all
               events
               that
               concern
               us
               ,
               and
               steers
               and
               directs
               them
               by
               the
               invariable
               Compass
               of
               his
               own
               infinite
               Wisdom
               and
               Goodness
               .
               For
               considering
               how
               poor
               and
               indigent
               our
               Nature
               is
               ,
               how
               we
               are
               fain
               to
               
                 seek
                 abroad
              
               and
               to
               go
               a
               begging
               from
               Door
               to
               Door
               for
               our
               Happiness
               ;
               how
               we
               depend
               upon
               Chance
               ,
               and
               are
               secure
               of
               nothing
               we
               possess
               ,
               or
               desire
               ,
               or
               
                 hope
                 for
              
               ;
               how
               prone
               we
               are
               to
               be
               alarmed
               with
               the
               Prospect
               of
               a
               sad
               Futurity
               ,
               and
               to
               magnifie
               distant
               Evils
               in
               our
               own
               Aprehensions
               ;
               how
               apt
               we
               are
               to
               aggravate
               
               our
               Miseries
               by
               our
               Impatience
               and
               Despair
               ,
               and
               to
               pall
               our
               Enjoyments
               by
               expecting
               more
               from
               them
               than
               their
               Natures
               will
               afford
               ;
               considering
               these
               things
               ,
               I
               say
               ,
               which
               way
               can
               we
               turn
               our selves
               without
               a
               God
               ?
               or
               where
               can
               we
               repose
               our
               restless
               Thoughts
               but
               in
               his
               Providence
               ?
               Verily
               ,
               could
               I
               be
               tempted
               to
               believe
               that
               there
               is
               no
               God
               ,
               I
               should
               look
               upon
               
                 Humane
                 Nature
              
               in
               its
               present
               Circumstances
               as
               the
               most
               forlorn
               and
               abandoned
               part
               of
               the
               Creation
               ,
               and
               wish
               that
               I
               had
               had
               the
               Luck
               to
               be
               of
               any
               other
               Species
               than
               that
               of
               a
               
                 Rational
                 Animal
              
               .
               For
               in
               the
               State
               I
               am
               I
               find
               my self
               liable
               to
               a
               thousand
               Dangers
               against
               which
               I
               have
               no
               Sanctuary
               ,
               and
               under
               which
               I
               have
               no
               Support
               ,
               if
               there
               be
               no
               God
               to
               govern
               the
               World
               ;
               and
               having
               such
               a
               dismal
               Prospect
               of
               things
               before
               me
               ,
               and
               a
               busie
               Mind
               within
               me
               that
               will
               be
               continually
               
                 working
                 on
              
               and
               aggravating
               the
               Evils
               of
               it
               ,
               what
               can
               I
               do
               with
               my self
               ,
               or
               how
               can
               I
               enjoy
               my self
               without
               a
               God
               to
               relie
               on
               ?
               Upon
               the
               supposal
               that
               he
               is
               ,
               and
               that
               he
               governs
               the
               World
               I
               can
               easily
               relieve
               my self
               under
               the
               most
               dismal
               Apprehensions
               ;
               I
               can
               fairly
               conclude
               and
               safely
               depend
               on
               it
               ,
               that
               if
               I
               take
               care
               by
               my
               submission
               to
               Gods
               Will
               to
               make
               him
               my
               Friend
               ,
               he
               
               will
               either
               prevent
               the
               Evils
               I
               apprehend
               ,
               or
               support
               me
               under
               them
               ,
               or
               convert
               them
               to
               my
               good
               ,
               either
               of
               which
               is
               sufficient
               to
               set
               my
               
                 Heart
                 at
                 ease
              
               ,
               and
               instate
               me
               in
               a
               quiet
               Enjoyment
               of
               my self
               .
               But
               now
               by
               
                 giving
                 up
              
               the
               Belief
               of
               a
               God
               ,
               I
               
                 throw
                 away
              
               all
               these
               Considerations
               ,
               and
               leave
               my self
               utterly
               destitute
               and
               supportless
               .
               For
               what
               solid
               ground
               of
               Support
               can
               I
               have
               when
               I
               have
               no
               manner
               of
               Security
               either
               that
               the
               Evils
               I
               dread
               shall
               be
               prevented
               ,
               or
               that
               I
               shall
               have
               a
               Proportionable
               Strength
               to
               bear
               them
               ,
               or
               that
               I
               shall
               ever
               reap
               any
               good
               or
               advantage
               from
               them
               ;
               without
               which
               Considerations
               every
               Evil
               that
               threatens
               or
               befals
               me
               is
               
                 pure
                 unmingled
              
               Misery
               ,
               against
               which
               there
               is
               no
               Fence
               or
               Cordial
               in
               Reason
               or
               Philosophy
               .
               For
               suppose
               I
               should
               argue
               with
               the
               ancient
               Moralists
               ,
               that
               every
               ill
               Accident
               that
               befalls
               me
               is
               fatal
               ,
               as
               being
               the
               Effect
               of
               some
               
                 necessary
                 Cause
              
               that
               is
               without
               my
               Power
               or
               Disposal
               ,
               and
               therefore
               't
               is
               unreasonable
               for
               me
               to
               grieve
               at
               it
               ;
               this
               will
               be
               so
               far
               from
               any
               way
               mollifying
               the
               Anguish
               of
               my
               Mind
               ,
               that
               't
               will
               rather
               inrage
               and
               inflame
               it
               .
               For
               that
               my
               Calamity
               is
               fatal
               ,
               so
               that
               it
               is
               not
               in
               my
               Power
               to
               avoid
               or
               remove
               it
               ,
               is
               rather
               an
               Aggravation
               than
               a
               Diminution
               of
               it
               .
               Or
               suppose
               
               I
               should
               reason
               as
               the
               same
               Moralists
               otherwhiles
               do
               ,
               Why
               should
               I
               grieve
               at
               the
               Evils
               that
               befal
               me
               ,
               when
               alas
               !
               my
               Grief
               will
               be
               so
               far
               from
               lessening
               them
               that
               't
               will
               rather
               encrease
               and
               multiply
               them
               ,
               contribute
               new
               Venome
               to
               their
               Stings
               ,
               and
               render
               them
               more
               pungent
               and
               dolorous
               ;
               What
               a
               faint
               Cordial
               would
               it
               be
               to
               my
               oppressed
               Mind
               ,
               to
               consider
               that
               my
               Grief
               will
               but
               augment
               my
               Load
               ?
               It
               is
               some
               Ease
               to
               a
               dejected
               Soul
               to
               vent
               its
               Griefs
               in
               Moans
               and
               Lamentations
               ,
               which
               while
               she
               seeks
               to
               smother
               in
               a
               
                 sullen
                 silence
              
               like
               imprisoned
               Wind
               will
               breed
               a
               Collick
               in
               her
               Bowels
               ;
               and
               is
               it
               not
               a
               sad
               thing
               that
               I
               must
               deny
               my self
               the
               only
               Solace
               of
               a
               miserable
               Man
               ,
               for
               fear
               of
               augmenting
               my
               Misery
               ?
               Again
               ,
               suppose
               I
               should
               reason
               thus
               with
               the
               same
               Authors
               ,
               that
               Afflictions
               are
               indifferent
               things
               ,
               and
               in
               themselves
               neither
               good
               nor
               evil
               ,
               but
               indifferently
               improvable
               into
               Mischiefs
               or
               Benefits
               ;
               this
               I
               confess
               were
               a
               good
               Argument
               supposing
               that
               the
               Affliction
               came
               from
               a
               
                 good
                 God
              
               ,
               who
               can
               extract
               Good
               out
               of
               all
               our
               Evils
               ,
               and
               render
               the
               rankest
               Poyson
               Medicinal
               ;
               but
               otherwise
               you
               will
               find
               't
               is
               but
               a
               cold
               Comfort
               to
               call
               your
               Misery
               by
               another
               Name
               ;
               For
               if
               there
               be
               no
               God
               to
               temper
               our
               Evils
               ,
               and
               
               to
               ordain
               and
               direct
               them
               to
               wise
               and
               good
               Ends
               ,
               we
               shall
               find
               in
               the
               issue
               they
               will
               prove
               themselves
               Evils
               to
               us
               by
               what
               soft
               Name
               soever
               we
               may
               call
               them
               .
               Again
               ,
               and
               to
               name
               no
               more
               ,
               Suppose
               I
               should
               reason
               thus
               ,
               as
               these
               Masters
               of
               Morality
               do
               ,
               that
               to
               bear
               Afflictions
               with
               an
               unconcerned
               Mind
               is
               brave
               ,
               and
               manly
               ,
               and
               generous
               ;
               that
               it
               is
               an
               Argument
               of
               a
               great
               and
               Heroick
               Mind
               ,
               that
               hath
               raised
               it self
               above
               the
               reach
               of
               Misfortunes
               ;
               I
               readily
               confess
               so
               it
               is
               ,
               supposing
               a
               Man
               hath
               
                 good
                 reason
              
               thus
               to
               bear
               his
               Afflictions
               ,
               which
               is
               the
               Question
               in
               debate
               ;
               for
               then
               it
               is
               the
               Triumph
               of
               Reason
               over
               Passion
               ,
               and
               an
               illustrious
               Instance
               of
               a
               
                 well
                 fortified
              
               Mind
               ;
               but
               if
               we
               have
               no
               reason
               for
               it
               ,
               all
               these
               glorious
               Words
               ,
               
                 Generous
                 ,
                 Brave
              
               ,
               &c.
               are
               nothing
               but
               empty
               Flash
               and
               mere
               Rodomontado
               .
               For
               for
               a
               Man
               to
               be
               unconcerned
               with
               Evils
               without
               reason
               ,
               is
               so
               far
               from
               being
               generous
               and
               brave
               ,
               that
               't
               is
               an
               Argument
               of
               his
               brutal
               Stupidity
               and
               Fool-hardiness
               .
               But
               yet
               supposing
               that
               there
               is
               no
               
                 God
                 ,
                 these
              
               are
               the
               main
               Arguments
               we
               have
               to
               support
               our selves
               under
               any
               Calamity
               .
               But
               alas
               ,
               such
               real
               Griefs
               of
               ours
               are
               not
               to
               be
               redress'd
               with
               pretty
               Sayings
               and
               grave
               Sentences
               ,
               which
               tho
               they
               may
               look
               takingly
               at
               a
               Distance
               ,
               
               will
               when
               we
               come
               to
               apply
               and
               experience
               them
               force
               us
               to
               pronounce
               as
               Job
               did
               of
               his
               Friends
               ,
               
                 miserable
                 Comforters
                 are
                 ye
                 all
                 ,
                 and
                 Physicians
                 of
                 no
                 value
                 .
              
               So
               that
               were
               we
               left
               destitute
               of
               God
               and
               a
               Providence
               ,
               and
               of
               all
               those
               blessed
               Supports
               we
               derive
               from
               thence
               ,
               we
               were
               of
               all
               Creatures
               the
               most
               miserable
               .
               For
               in
               this
               state
               of
               things
               we
               are
               compassed
               about
               with
               Miseries
               and
               Misfortunes
               ,
               and
               which
               without
               God
               is
               our
               greatest
               Misfortune
               ,
               we
               have
               a
               thing
               called
               Reason
               within
               our
               Breast
               ,
               which
               is
               very
               ingenious
               in
               giving
               Stings
               to
               our
               Miseries
               ,
               and
               vexing
               us
               with
               cutting
               Reflections
               on
               them
               ,
               but
               is
               not
               able
               to
               qualifie
               one
               Grief
               ,
               or
               minister
               one
               dram
               of
               
                 solid
                 Comfort
              
               to
               us
               .
            
             
               BUT
               when
               we
               lift
               up
               our
               Eyes
               to
               God
               ,
               there
               are
               such
               vast
               and
               innumerable
               Comforts
               flowing
               down
               to
               us
               from
               the
               Consideration
               of
               his
               Nature
               and
               Providence
               ,
               as
               are
               sufficient
               not
               only
               to
               allay
               our
               Sorrows
               ,
               but
               to
               convert
               them
               into
               Joys
               and
               Triumphs
               .
               For
               in
               him
               we
               behold
               not
               only
               an
               infinite
               Wisdom
               that
               always
               knows
               what
               is
               best
               for
               us
               ,
               but
               also
               an
               infinite
               Goodness
               that
               always
               wills
               what
               it
               knows
               to
               be
               so
               ,
               and
               an
               infinite
               Power
               that
               always
               does
               what
               it
               wills
               ;
               and
               whilst
               we
               see
               and
               consider
               this
               ,
               there
               is
               nothing
               in
               the
               World
               
               can
               happen
               amiss
               to
               us
               ;
               Welcome
               Pain
               ,
               welcome
               Pleasure
               ,
               welcome
               Loss
               ,
               welcome
               Gain
               ,
               welcome
               Disgrace
               ,
               welcome
               Honour
               ;
               for
               if
               we
               have
               but
               God
               our
               Friend
               ,
               we
               may
               securely
               depend
               upon
               it
               ,
               that
               whatever
               befalls
               us
               is
               best
               for
               us
               .
            
             
               WHO
               but
               a
               Mad-man
               therefore
               would
               ever
               espouse
               the
               Cause
               of
               Atheism
               ,
               or
               make
               it
               his
               Interest
               to
               exclude
               God
               out
               of
               the
               World
               ?
               Indeed
               were
               he
               an
               
                 envious
                 ,
                 malicious
              
               ,
               or
               tyrannical
               Being
               ,
               that
               repined
               at
               the
               Happiness
               of
               his
               Creatures
               ,
               and
               watched
               all
               Opportunities
               to
               plague
               or
               destroy
               them
               ,
               't
               were
               but
               reasonable
               we
               should
               endeavour
               to
               quit
               our
               Minds
               of
               the
               Belief
               of
               him
               ;
               but
               to
               imagine
               it
               our
               Interest
               to
               believe
               there
               is
               no
               such
               Being
               in
               the
               World
               as
               a
               Good
               God
               ,
               that
               out
               of
               the
               immense
               Benignity
               of
               his
               Nature
               espouses
               our
               Interest
               ,
               and
               
                 takes
                 care
              
               of
               our
               Happiness
               ;
               that
               understands
               our
               Wants
               ,
               and
               compassionates
               our
               Sufferings
               ,
               and
               is
               able
               and
               willing
               to
               support
               and
               relieve
               us
               ;
               that
               requires
               nothing
               of
               us
               but
               what
               is
               for
               our
               good
               ,
               and
               will
               infinitely
               reward
               us
               for
               doing
               that
               which
               is
               best
               for
               our selves
               ;
               that
               connives
               at
               our
               Follies
               ,
               and
               pities
               our
               Infirmities
               ,
               and
               upon
               our
               unfeigned
               Repentance
               is
               ready
               to
               be
               reconciled
               to
               us
               ,
               even
               when
               we
               wilfully
               and
               presumptuously
               
               provoke
               him
               ;
               to
               Imagine
               it
               ,
               I
               say
               ,
               our
               Interest
               to
               shake
               off
               the
               Belief
               of
               such
               a
               blessed
               Being
               as
               this
               ,
               is
               the
               utmost
               height
               of
               Folly
               and
               Madness
               .
               For
               't
               were
               doubtless
               a
               thousand
               times
               more
               tolerable
               for
               Men
               that
               the
               Sun
               should
               be
               
                 pulled
                 down
              
               from
               the
               Firmament
               ,
               and
               all
               the
               Lights
               of
               Heaven
               extinguished
               ,
               than
               that
               the
               Belief
               of
               a
               God
               should
               be
               banished
               from
               the
               World
               ,
               the
               absence
               of
               which
               would
               overspread
               Mankind
               with
               such
               a
               
                 dismal
                 Night
              
               of
               Horror
               and
               Despair
               and
               Blackness
               of
               Darkness
               ,
               as
               would
               render
               all
               wise
               and
               considering
               Men
               aweary
               of
               their
               Beings
               ,
               and
               cause
               them
               to
               wish
               a
               thousand
               times
               over
               ,
               as
               for
               the
               utmost
               Good
               they
               could
               devise
               for
               themselves
               ,
               O
               that
               there
               were
               such
               a
               Being
               as
               a
               God
               at
               the
               Helm
               of
               the
               World
               ,
               that
               so
               the
               Affairs
               of
               it
               might
               be
               steered
               by
               an
               
                 infinite
                 Power
              
               ,
               that
               is
               always
               directed
               by
               an
               
                 infinite
                 Wisdom
              
               ,
               and
               always
               byassed
               and
               inclined
               by
               an
               
                 infinite
                 Goodness
              
               !
               What
               then
               can
               be
               more
               brutish
               or
               irrational
               ,
               than
               for
               the
               sake
               of
               a
               few
               base
               Lusts
               that
               are
               the
               Scandal
               of
               our
               Nature
               ,
               the
               Bane
               of
               our
               Society
               ,
               the
               Vexation
               of
               our
               Lives
               ,
               and
               the
               Disturbance
               of
               all
               our
               Happiness
               ,
               to
               banish
               the
               Belief
               of
               a
               God
               from
               our
               Minds
               which
               is
               the
               Foundation
               of
               our
               Hope
               ,
               and
               the
               only
               support
               we
               can
               rationally
               depend
               on
               .
            
             
             
               IV.
               THE
               Atheist
               concludes
               for
               that
               side
               of
               the
               Question
               which
               is
               infinitely
               the
               most
               unsafe
               and
               hazardous
               .
               He
               who
               believes
               there
               is
               a
               God
               and
               acts
               accordingly
               ,
               runs
               a
               very
               small
               and
               inconsiderable
               Venture
               if
               in
               the
               issue
               of
               things
               he
               should
               chance
               to
               be
               mistaken
               ;
               he
               only
               ventures
               the
               dissatisfying
               a
               few
               extravagant
               Lusts
               ,
               the
               crossing
               some
               irregular
               Inclinations
               of
               his
               Nature
               ,
               which
               if
               he
               had
               gratified
               would
               have
               vexed
               and
               tormented
               him
               ,
               and
               entangled
               his
               Life
               with
               a
               thousand
               ill
               Circumstances
               ;
               he
               only
               ventures
               some
               Prayers
               and
               some
               Tears
               ,
               some
               Watchings
               and
               Sruglings
               and
               Contentions
               with
               himself
               ,
               and
               perhaps
               some
               Reproaches
               and
               Persecutions
               for
               Righteousness
               sake
               ,
               in
               Exchange
               for
               which
               he
               hath
               commonly
               a
               healthful
               and
               a
               prosperous
               ,
               an
               
                 even
                 ,
                 safe
              
               and
               contented
               Life
               ,
               a
               quiet
               and
               a
               Triumphant
               Conscience
               ,
               and
               a
               joyous
               Expectation
               of
               a
               blissful
               Eternity
               to
               come
               ,
               which
               do
               outweigh
               all
               the
               Incommodities
               he
               ventures
               ,
               all
               the
               Pains
               he
               undergoes
               ,
               and
               all
               the
               Pleasures
               of
               which
               he
               debars
               himself
               ;
               and
               if
               in
               the
               Conclusion
               when
               he
               resigns
               up
               his
               Breath
               ,
               it
               appears
               that
               there
               is
               neither
               God
               nor
               Heaven
               nor
               Hell
               ,
               his
               Condition
               will
               be
               altogether
               
                 as
                 good
              
               as
               the
               Atheists
               ,
               with
               whom
               he
               will
               sleep
               quietly
               in
               the
               same
               Dust
               under
               the
               same
               everlasting
               Insensibility
               .
            
             
             
               BUT
               on
               the
               contrary
               ,
               the
               Atheist
               by
               believing
               that
               there
               is
               no
               God
               and
               acting
               accordingly
               ,
               runs
               the
               most
               desperate
               Hazard
               in
               the
               World.
               For
               besides
               that
               he
               
                 throws
                 away
              
               the
               main
               Support
               and
               Comfort
               of
               his
               Life
               ,
               and
               lays
               himself
               open
               to
               all
               Contingencies
               ,
               and
               resigns
               up
               the
               Satisfaction
               of
               a
               good
               Conscience
               together
               with
               the
               Hopes
               of
               a
               blessed
               Futurity
               ,
               and
               all
               the
               innumerable
               Joys
               it
               abounds
               with
               ;
               besides
               all
               which
               ,
               I
               say
               ,
               he
               ventures
               to
               be
               
                 eternally
                 wretched
              
               and
               miserable
               in
               the
               World
               to
               come
               ,
               and
               exposes
               himself
               naked
               and
               defenceless
               to
               the
               unquenchable
               Wrath
               of
               an
               
                 everliving
                 God
              
               ;
               in
               Exchange
               for
               all
               which
               he
               hath
               no
               other
               present
               Compensation
               ,
               but
               the
               Pleasures
               of
               a
               riotous
               and
               tumultuary
               Life
               ,
               which
               do
               always
               
                 die
                 away
              
               in
               the
               Enjoyment
               ,
               and
               are
               generally
               dasht
               and
               sophisticated
               with
               a
               thousand
               very
               sad
               and
               uncomfortable
               Circumstances
               .
               And
               then
               if
               when
               he
               concludes
               this
               present
               Scene
               of
               Life
               ,
               he
               should
               find
               himself
               mistaken
               in
               his
               Atheistical
               Confidence
               ,
               and
               be
               unexpectedly
               summoned
               to
               the
               Tribunal
               of
               that
               God
               ,
               whose
               Being
               and
               Authority
               he
               hath
               so
               peremptorily
               denied
               and
               affronted
               ,
               and
               from
               thence
               be
               transmitted
               into
               a
               dismal
               Eternity
               ,
               there
               to
               
                 languish
                 out
              
               an
               everlasting
               Existence
               in
               remediless
               Woes
               and
               unpitied
               
               Lamentations
               ;
               how
               would
               it
               astonish
               and
               confound
               him
               to
               find
               his
               confident
               Infidelity
               baffled
               by
               such
               a
               woful
               Experiment
               ,
               when
               instead
               of
               being
               asleep
               in
               a
               state
               of
               Silence
               and
               Insensibility
               ,
               which
               was
               the
               thing
               he
               depended
               on
               ,
               he
               shall
               find
               himself
               wasted
               to
               a
               strange
               Shoar
               ,
               and
               there
               landed
               among
               Devils
               and
               miserable
               Spirits
               ,
               in
               a
               state
               of
               
                 endless
                 ,
                 easless
              
               and
               remediless
               Calamity
               !
               How
               blank
               and
               forlorn
               will
               the
               Fool
               look
               to
               find
               himself
               thus
               fatally
               mistaken
               ?
               and
               yet
               for
               all
               he
               knows
               this
               may
               be
               the
               Result
               and
               Issue
               of
               things
               .
               So
               that
               't
               is
               a
               very
               small
               Hazard
               you
               see
               that
               good
               Men
               run
               ,
               compared
               with
               that
               of
               the
               Atheist
               ;
               for
               should
               they
               be
               mistaken
               ,
               their
               Condition
               will
               be
               
                 as
                 good
              
               as
               his
               at
               the
               winding
               up
               of
               the
               Bottom
               ;
               but
               if
               they
               should
               not
               ,
               it
               will
               be
               
                 infinitely
                 better
              
               .
            
             
               IT
               is
               storied
               of
               a
               certain
               Hermite
               ,
               who
               being
               retired
               from
               the
               World
               ,
               led
               a
               very
               severe
               and
               mortified
               Life
               ,
               that
               being
               one
               day
               met
               by
               two
               Cardinals
               ,
               who
               were
               riding
               by
               with
               a
               very
               Pompous
               Equipage
               ,
               was
               thus
               acosted
               by
               them
               ,
               Father
               ,
               why
               should
               you
               thus
               mortifie
               and
               macerate
               your self
               by
               retiring
               from
               the
               Glories
               and
               Pleasures
               of
               this
               Life
               ?
               Suppose
               now
               that
               after
               all
               your
               Religious
               Severities
               ,
               there
               should
               be
               
               neither
               a
               God
               nor
               a
               
                 future
                 World
              
               to
               reward
               you
               ,
               would
               it
               not
               be
               egregious
               Folly
               in
               you
               thus
               to
               throw
               away
               present
               Enjoyments
               for
               future
               Nothings
               ?
               To
               which
               the
               good
               Man
               presently
               returned
               this
               Answer
               ;
               But
               Sirs
               ,
               suppose
               there
               should
               be
               a
               God
               and
               a
               future
               World
               to
               punish
               you
               ,
               would
               it
               not
               be
               egregious
               Folly
               in
               you
               ,
               to
               run
               such
               a
               desperate
               Venture
               as
               you
               do
               of
               being
               everlastingly
               miserable
               ,
               for
               the
               sake
               of
               a
               few
               momentary
               Honours
               and
               Advancements
               ?
               Upon
               which
               ,
               as
               the
               Story
               saith
               ,
               the
               Cardinals
               being
               convinced
               ,
               went
               away
               very
               pensive
               .
               And
               herein
               doubtless
               the
               honest
               Hermite
               was
               very
               much
               in
               the
               right
               .
               For
               were
               it
               a
               Moot-point
               whether
               there
               be
               a
               God
               or
               no
               ,
               one
               would
               think
               in
               a
               matter
               of
               such
               unspeakable
               Moment
               ,
               and
               where
               the
               Hazard
               on
               each
               side
               is
               so
               
                 infinitely
                 unequal
              
               ,
               there
               is
               no
               Man
               in
               his
               Wits
               but
               would
               choose
               the
               safest
               side
               ,
               and
               make
               that
               his
               Rule
               and
               Principle
               to
               live
               by
               .
               In
               this
               therefore
               the
               Atheist
               is
               justly
               chargeable
               with
               the
               most
               desperate
               Folly
               ,
               that
               whereas
               
                 at
                 least
              
               he
               might
               be
               safe
               ,
               if
               not
               
                 eternally
                 Happy
              
               ,
               by
               believing
               that
               there
               is
               a
               God
               and
               acting
               accordingly
               ,
               he
               rather
               chooses
               to
               venture
               being
               
                 eternally
                 Miserable
              
               ,
               by
               believing
               there
               is
               none
               and
               acting
               as
               if
               there
               were
               none
               .
               In
               short
               ,
               this
               
               is
               the
               plain
               state
               of
               the
               Case
               ,
               if
               I
               believe
               that
               God
               is
               and
               act
               consonantly
               ,
               I
               shall
               be
               safe
               if
               he
               be
               not
               ,
               and
               eternally
               happy
               if
               he
               be
               ;
               whereas
               if
               I
               believe
               that
               he
               is
               not
               ,
               I
               ame
               sure
               to
               be
               miserable
               for
               ever
               if
               he
               be
               ,
               and
               am
               only
               safe
               from
               being
               miserable
               for
               ever
               if
               he
               be
               not
               ;
               and
               this
               being
               the
               Case
               ,
               I
               leave
               any
               Man
               to
               judge
               which
               of
               the
               two
               is
               in
               Prudence
               more
               eligible
               ,
               the
               peradventure
               of
               being
               happy
               for
               ever
               or
               of
               being
               miserable
               for
               ever
               ,
               supposing
               both
               to
               be
               
                 equally
                 probable
              
               .
               But
            
             
               V.
               The
               Atheist
               concludes
               for
               the
               unsafest
               side
               of
               the
               Question
               upon
               the
               greatest
               Vncertainties
               in
               the
               World.
               One
               would
               think
               before
               a
               Man
               assented
               to
               a
               Conclusion
               ,
               the
               Consequence
               of
               which
               ,
               if
               he
               should
               be
               mistaken
               ,
               will
               be
               for
               ever
               fatal
               to
               him
               ,
               he
               should
               be
               so
               wise
               at
               least
               as
               to
               look
               before
               he
               leap
               ,
               and
               satisfie
               himself
               of
               the
               Grounds
               he
               concludes
               on
               ,
               and
               not
               to
               give
               up
               his
               Assent
               upon
               every
               doubtful
               and
               uncertain
               Appearance
               .
               Now
               that
               part
               of
               the
               Question
               which
               the
               Atheist
               Assents
               to
               ,
               is
               of
               such
               mighty
               Consequence
               as
               that
               should
               it
               prove
               false
               he
               is
               lost
               for
               ever
               ;
               and
               therefore
               one
               would
               think
               it
               concerned
               him
               to
               be
               very
               
                 sure
                 of
                 his
                 hand
              
               ,
               and
               take
               care
               that
               his
               Assent
               be
               founded
               upon
               very
               strong
               and
               
               undeniable
               Evidence
               ,
               instead
               of
               which
               he
               assents
               at
               a
               venture
               ,
               and
               grounds
               his
               Belief
               upon
               the
               most
               sandy
               Foundations
               .
               For
            
             
               1.
               
               He
               concludes
               for
               a
               
                 pure
                 Negative
              
               .
            
             
               2.
               
               He
               concludes
               for
               it
               upon
               a
               
                 bare
                 Possibility
              
               .
            
             
               3.
               
               He
               concludes
               for
               it
               against
               the
               
                 best
                 Evidence
              
               that
               the
               Contrary
               will
               admit
               .
            
             
               I.
               HE
               concludes
               for
               a
               
                 pure
                 Negative
              
               .
               All
               Men
               are
               agreed
               that
               't
               is
               a
               very
               hard
               thing
               to
               prove
               a
               Negative
               ;
               but
               to
               prove
               a
               
                 pure
                 Negative
              
               is
               impossible
               ,
               unless
               the
               Existence
               of
               the
               thing
               which
               it
               denies
               implies
               an
               
                 express
                 Contradiction
              
               .
               'T
               is
               true
               ,
               where
               a
               thing
               visibly
               exists
               so
               that
               we
               can
               perceive
               as
               well
               how
               it
               doth
               not
               exist
               as
               how
               it
               doth
               ,
               we
               may
               with
               as
               good
               Evidence
               deny
               as
               affirm
               ;
               but
               as
               for
               
                 pure
                 Negatives
              
               which
               deny
               the
               very
               Existence
               of
               such
               things
               as
               may
               possibly
               exist
               ,
               it
               is
               impossible
               to
               be
               certain
               of
               them
               without
               an
               infinite
               Understanding
               .
               For
               before
               we
               can
               be
               sure
               that
               what
               is
               not
               in
               our
               Understanding
               is
               not
               in
               Nature
               ,
               we
               must
               be
               sure
               that
               whatsoever
               is
               in
               
                 Nature
                 ,
                 is
              
               in
               our
               Understanding
               ,
               otherwise
               a
               thousand
               things
               may
               be
               tho
               we
               do
               not
               understand
               them
               .
               As
               for
               Instance
               ,
               Unless
               I
               were
               sure
               that
               I
               had
               the
               perfect
               Map
               or
               Geography
               of
               such
               a
               Country
               in
               my
               Head
               ,
               it
               is
               impossible
               I
               should
               
               be
               sure
               that
               there
               is
               no
               such
               Town
               ,
               or
               City
               ,
               or
               Region
               belonging
               thereunto
               ;
               and
               so
               unless
               I
               were
               sure
               that
               the
               Cosmography
               or
               
                 Vniversal
                 Map
              
               of
               Nature
               were
               perfectly
               delineated
               on
               my
               Vnderstanding
               ,
               I
               cannot
               positively
               affirm
               that
               such
               or
               such
               a
               Being
               doth
               not
               actually
               exist
               .
               So
               that
               as
               a
               great
               Divine
               of
               our
               own
               hath
               well
               observed
               upon
               this
               very
               Argument
               ,
               after
               all
               that
               can
               be
               said
               against
               a
               thing
               this
               will
               still
               be
               true
               ,
               that
               many
               things
               possibly
               are
               which
               we
               know
               not
               of
               ,
               and
               that
               many
               things
               more
               may
               be
               than
               are
               .
               For
               unless
               our
               Understanding
               were
               extended
               to
               the
               whole
               Compass
               of
               Nature
               ,
               there
               may
               be
               ,
               for
               all
               we
               know
               ,
               ten
               thousand
               things
               in
               Nature
               which
               are
               not
               in
               our
               Vnderstanding
               .
               So
               that
               concerning
               
                 pure
                 Negatives
              
               we
               can
               never
               be
               certain
               ,
               unless
               the
               things
               which
               they
               deny
               be
               absolutely
               impossible
               ,
               and
               imply
               ,
               in
               the
               very
               Notion
               of
               their
               Existence
               ,
               a
               
                 plain
                 Contradiction
              
               ;
               which
               cannot
               be
               said
               of
               the
               Existence
               of
               God.
               For
               by
               God
               we
               mean
               nothing
               but
               a
               Being
               endowed
               with
               all
               
                 possible
                 Perfections
              
               ;
               and
               to
               say
               that
               it
               is
               impossible
               that
               there
               should
               be
               any
               such
               Being
               as
               is
               endowed
               with
               all
               the
               Perfections
               that
               't
               is
               possible
               for
               a
               Being
               to
               be
               indowed
               with
               ,
               is
               to
               assert
               
                 Possibilities
                 impossible
              
               ,
               which
               is
               a
               Contradiction
               
                 in
                 Terms
              
               .
               Since
               therefore
               
               this
               Negative
               that
               there
               is
               no
               God
               ,
               denies
               that
               which
               is
               possible
               in
               its
               Nature
               ,
               and
               which
               implies
               not
               the
               least
               Shadow
               of
               Contradiction
               ,
               it
               is
               impossible
               ,
               supposing
               it
               were
               true
               ,
               for
               any
               finite
               Understanding
               to
               be
               certain
               of
               it
               .
               What
               Man
               in
               his
               Wits
               then
               would
               ever
               presume
               to
               deny
               the
               Being
               of
               God
               ,
               and
               to
               Stake
               his
               everlasting
               Fate
               on
               it
               ,
               when
               he
               knows
               beforehand
               that
               he
               cannot
               be
               sure
               that
               his
               Denial
               is
               true
               ,
               and
               that
               if
               it
               prove
               false
               he
               is
               lost
               for
               ever
               !
               Alas
               !
               what
               is
               this
               but
               to
               
                 throw
                 Dice
              
               for
               our
               Souls
               ,
               and
               to
               venture
               our
               Salvation
               on
               a
               
                 wild
                 Vncertainty
              
               ?
            
             
               II.
               THE
               Atheist
               concludes
               for
               a
               
                 pure
                 Negative
              
               upon
               a
               
                 bare
                 Possibility
              
               .
               One
               would
               think
               in
               a
               Matter
               of
               such
               infinite
               Moment
               ,
               Men
               should
               at
               least
               be
               so
               wise
               as
               not
               to
               conclude
               without
               
                 strong
                 Probabilities
              
               ,
               where
               they
               can
               find
               no
               Certainty
               to
               relie
               on
               ;
               but
               so
               desperately
               fool-hardy
               is
               the
               Atheist
               as
               to
               suspend
               his
               Faith
               ,
               and
               with
               that
               his
               Salvation
               ,
               upon
               the
               
                 bare
                 Possibility
              
               that
               there
               may
               be
               no
               God.
               For
               when
               he
               is
               urged
               with
               those
               Arguments
               of
               Gods
               Being
               ,
               that
               are
               drawn
               from
               the
               beautiful
               Contrivance
               of
               the
               World
               ,
               he
               hath
               no
               other
               way
               to
               evade
               them
               ,
               but
               by
               endeavouring
               to
               demonstrate
               how
               by
               the
               necessary
               Laws
               of
               Matter
               and
               Motion
               ,
               things
               
               might
               possibly
               be
               shuffled
               together
               as
               they
               are
               without
               the
               Agency
               and
               Direction
               of
               a
               God
               ;
               and
               yet
               even
               in
               this
               Attempt
               so
               many
               inextricable
               Difficulties
               present
               themselves
               as
               have
               puzled
               and
               confounded
               the
               acutest
               Wits
               that
               were
               ever
               engaged
               in
               it
               ;
               and
               while
               with
               all
               their
               Art
               and
               Contrivance
               they
               have
               been
               framing
               their
               Hypothesis
               of
               the
               Existence
               of
               this
               World
               without
               a
               God
               ,
               they
               have
               been
               forced
               not
               only
               to
               beg
               some
               Principles
               ,
               but
               also
               to
               assert
               others
               that
               upon
               Examination
               have
               been
               found
               repugnant
               to
               the
               Nature
               of
               things
               ;
               and
               when
               all
               is
               done
               ,
               if
               both
               were
               true
               ,
               yet
               are
               they
               altogether
               insufficient
               to
               solve
               a
               
                 thousand
                 Phainomena
              
               in
               Nature
               .
               So
               that
               the
               utmost
               that
               the
               most
               learned
               and
               inquisitive
               Atheist
               could
               ever
               pretend
               to
               ,
               was
               to
               advance
               Atheism
               to
               a
               Grand
               perhaps
               ,
               and
               by
               endeavouring
               to
               demonstrate
               how
               things
               might
               possibly
               be
               as
               they
               are
               without
               a
               God
               ,
               to
               prove
               that
               't
               is
               possible
               there
               is
               none
               ;
               and
               yet
               when
               all
               is
               done
               ,
               their
               most
               ingenious
               Endeavours
               are
               only
               a
               Demonstration
               that
               the
               most
               acute
               and
               witty
               Men
               may
               be
               mistaken
               .
               For
               what
               a
               hopeless
               kind
               of
               Task
               is
               it
               to
               shew
               how
               that
               may
               be
               the
               Effect
               of
               a
               blind
               Chance
               or
               Necessity
               ,
               which
               hath
               all
               the
               Characters
               of
               a
               wise
               Design
               and
               Contrivance
               fairly
               imprinted
               on
               it
               ?
               
               How
               is
               it
               possible
               for
               an
               undesigning
               Chance
               to
               fit
               Means
               to
               Ends
               ,
               or
               Ends
               to
               Natures
               ,
               or
               so
               to
               proportion
               Parts
               to
               
                 one
                 another
              
               as
               to
               make
               a
               comely
               Symmetry
               in
               the
               whole
               ,
               and
               this
               in
               
                 ten
                 thousand
              
               Instances
               and
               not
               fail
               in
               one
               ?
               How
               often
               ,
               as
               the
               above
               named
               Author
               from
               Tully
               discourses
               ,
               might
               a
               Man
               after
               he
               hath
               shaken
               together
               a
               Sett
               of
               Letters
               in
               a
               Bag
               ,
               fling
               them
               out
               upon
               the
               Ground
               ,
               before
               they
               would
               fall
               into
               an
               exact
               Poem
               ,
               or
               make
               a
               good
               Discourse
               in
               Prose
               ?
               And
               may
               not
               a
               little
               Book
               be
               as
               easily
               made
               by
               Chance
               as
               the
               great
               Volume
               of
               the
               World
               ,
               in
               which
               there
               is
               such
               an
               inexhaustible
               Treasure
               of
               rich
               Sense
               and
               Contrivance
               ?
               Or
               how
               long
               might
               a
               Man
               be
               in
               sprinkling
               Colours
               upon
               a
               Canvas
               with
               a
               careless
               Hand
               ,
               before
               they
               would
               happen
               to
               fall
               into
               the
               exact
               Picture
               of
               a
               Man
               ?
               And
               is
               a
               Man
               easier
               made
               by
               Chance
               than
               his
               Picture
               ?
               Why
               may
               we
               not
               as
               well
               conceive
               the
               most
               regular
               Building
               in
               the
               World
               to
               be
               framed
               by
               a
               casual
               Concourse
               of
               Stone
               and
               Iron
               and
               Timber
               ,
               as
               that
               these
               blind
               and
               rambling
               Parts
               of
               Matter
               should
               chance
               to
               place
               themselves
               so
               orderly
               in
               the
               World
               ,
               and
               to
               observe
               such
               an
               exact
               Harmony
               and
               Decorum
               as
               if
               
                 they
                 kept
              
               Time
               with
               the
               Musical
               Laws
               of
               some
               almighty
               Mind
               ,
               that
               composed
               
               their
               Measures
               and
               regulated
               their
               Motions
               up
               and
               down
               in
               the
               Universe
               ?
            
             
               BUT
               granting
               the
               Atheist
               what
               he
               so
               eagerly
               tho
               unsuccessfully
               contends
               for
               ,
               that
               it
               is
               possible
               all
               this
               might
               happen
               by
               mere
               Chance
               ,
               and
               consequently
               that
               there
               may
               be
               no
               God
               in
               the
               World
               ,
               would
               any
               Man
               in
               his
               Wits
               found
               his
               Faith
               upon
               a
               
                 mere
                 Possibility
              
               ,
               when
               't
               will
               be
               as
               much
               as
               his
               Soul
               is
               worth
               if
               he
               should
               happen
               to
               be
               mistaken
               ?
               It
               is
               possible
               that
               should
               he
               throw
               himself
               from
               the
               Top
               of
               a
               high
               Steeple
               ,
               the
               Air
               between
               may
               be
               so
               condensed
               as
               to
               bear
               him
               up
               and
               preserve
               him
               from
               being
               dasht
               in
               pieces
               by
               his
               Fall
               ;
               but
               would
               you
               not
               think
               the
               Man
               slark
               mad
               that
               should
               venture
               his
               Neck
               upon
               that
               Possibility
               ?
               And
               yet
               it
               is
               a
               far
               more
               desperate
               Venture
               that
               the
               Atheist
               makes
               ,
               by
               thus
               hazarding
               his
               Soul
               to
               everlasting
               Destruction
               ,
               upon
               a
               
                 bare
                 possibility
              
               that
               there
               may
               be
               no
               God
               to
               destroy
               him
               .
            
             
               III.
               THE
               Atheist
               concludes
               against
               the
               
                 best
                 evidence
              
               that
               the
               Contrary
               will
               admit
               .
               For
               that
               there
               is
               a
               God
               we
               have
               as
               full
               Evidence
               as
               the
               Matter
               could
               bear
               if
               there
               were
               one
               ,
               and
               to
               require
               more
               is
               absurd
               and
               unreasonable
               .
               For
               let
               us
               at
               present
               suppose
               ,
               but
               for
               Argument-sake
               ,
               that
               there
               were
               such
               an
               infinite
               Spirit
               in
               the
               World
               ;
               
               a
               Spirit
               that
               were
               as
               wise
               ,
               and
               as
               good
               ,
               and
               as
               powerful
               as
               he
               whom
               we
               call
               God
               is
               supposed
               to
               be
               ;
               supposing
               ,
               I
               say
               ,
               there
               were
               such
               a
               Spirit
               actually
               existing
               ,
               we
               could
               not
               have
               greater
               Evidence
               of
               it
               than
               we
               have
               already
               that
               he
               
                 actually
                 exists
              
               .
               For
               we
               could
               not
               see
               him
               with
               our
               Eyes
               ,
               because
               we
               suppose
               him
               to
               be
               a
               Spirit
               ,
               we
               could
               not
               demonstrate
               his
               Existence
               
                 à
                 priori
              
               or
               from
               any
               Cause
               ,
               because
               being
               the
               first
               Cause
               he
               must
               be
               
                 un
                 caused
              
               or
               Self-Originated
               .
               It
               remains
               therefore
               that
               the
               only
               Demonstration
               we
               could
               give
               of
               his
               Being
               ,
               is
               that
               which
               we
               call
               
                 à
                 posteriori
              
               or
               from
               such
               
                 sensible
                 Effects
              
               as
               can
               only
               be
               ascribed
               to
               the
               Power
               ,
               and
               Wisdom
               ,
               and
               Goodness
               of
               such
               a
               Being
               ;
               and
               of
               such
               Effects
               as
               these
               we
               have
               infinite
               Instances
               before
               us
               .
               For
               in
               sum
               ,
               we
               have
               all
               this
               
                 visible
                 World
              
               about
               us
               ,
               whose
               changeable
               Nature
               demonstrates
               it
               to
               be
               the
               Effect
               of
               some
               superior
               Cause
               ,
               and
               whose
               unspeakable
               
                 Vastness
                 ,
                 Beauty
              
               ,
               and
               Contrivance
               argues
               it
               to
               be
               the
               Effect
               of
               some
               most
               wise
               ,
               and
               good
               and
               powerful
               Cause
               .
               For
               as
               to
               the
               first
               ,
               whatsoever
               is
               changeable
               cannot
               self-exist
               ,
               but
               must
               necessarily
               proceed
               from
               some
               
                 superior
                 Cause
              
               ;
               because
               whatsoever
               Self-exists
               is
               necessarily
               ,
               and
               whatsoever
               is
               necessarily
               is
               
                 always
                 the
                 same
              
               ;
               that
               which
               is
               without
               
               any
               Cause
               cannot
               but
               be
               ,
               and
               that
               which
               is
               thus
               or
               thus
               without
               any
               Cause
               ,
               cannot
               but
               be
               so
               or
               so
               for
               ever
               ;
               and
               consequently
               if
               the
               World
               were
               
                 of
                 it self
              
               without
               any
               Cause
               ,
               it
               would
               not
               only
               be
               necessarily
               ,
               but
               also
               
                 be
                 such
                 as
                 it
                 is
              
               necessarily
               and
               unchangeably
               ;
               but
               contrariwise
               we
               plainly
               perceive
               that
               it
               runs
               a
               perpetual
               Course
               of
               Change
               and
               Alteration
               ,
               that
               its
               Parts
               are
               continually
               altering
               their
               Figure
               ,
               and
               shifting
               their
               Places
               with
               one
               another
               ,
               whereas
               if
               this
               Part
               were
               of
               it self
               necessarily
               ,
               as
               it
               must
               be
               if
               the
               Whole
               be
               so
               ,
               it
               would
               necessarily
               be
               where
               it
               is
               and
               what
               it
               is
               eternally
               .
            
             
               AND
               since
               the
               Mutability
               of
               this
               World
               argues
               it
               to
               be
               the
               Effect
               of
               some
               superior
               Cause
               ,
               I
               would
               fain
               know
               whether
               considering
               the
               Vastness
               ,
               and
               Beauty
               ,
               and
               Contrivance
               of
               it
               ,
               it
               be
               not
               most
               reasonable
               to
               attribute
               it
               to
               such
               an
               
                 all-good
                 ,
                 all-wise
              
               ,
               and
               Almighty
               Cause
               as
               we
               suppose
               God
               to
               be
               .
               For
               what
               less
               than
               an
               
                 infinite
                 Power
              
               can
               bear
               a
               due
               Proportion
               to
               such
               a
               vast
               and
               immense
               World
               ?
               Should
               you
               enter
               into
               a
               vast
               and
               magnificent
               Palace
               ,
               and
               find
               no
               Creature
               in
               it
               ,
               but
               a
               company
               of
               Mice
               or
               Weasels
               ,
               could
               you
               possibly
               believe
               that
               these
               impotent
               Vermin
               built
               it
               ?
               And
               yet
               the
               building
               of
               the
               most
               Royal
               
               Palace
               doth
               not
               so
               much
               exceed
               the
               Power
               of
               these
               weak
               Animals
               ,
               as
               the
               building
               of
               
                 this
                 World
              
               doth
               the
               Power
               of
               any
               Cause
               but
               a
               God.
               But
               then
               if
               we
               consider
               the
               infinite
               Number
               of
               Beings
               in
               the
               World
               that
               are
               capable
               of
               Happiness
               ,
               and
               the
               vast
               Provisions
               that
               are
               made
               to
               entertain
               them
               according
               to
               their
               several
               Capacities
               ,
               we
               cannot
               but
               thence
               conclude
               that
               the
               Power
               which
               made
               them
               was
               acted
               by
               an
               
                 infinite
                 Goodness
              
               .
               Lastly
               ,
               if
               we
               consider
               the
               rare
               and
               admirable
               Contrivance
               of
               the
               several
               Parts
               of
               the
               World
               ;
               how
               perfect
               each
               one
               is
               in
               
                 its
                 Kind
              
               ,
               how
               exactly
               fitted
               to
               each
               other
               ,
               and
               what
               a
               lovely
               Symmetry
               and
               Proportion
               they
               all
               make
               in
               the
               whole
               ,
               how
               can
               we
               otherwise
               imagine
               but
               that
               that
               Power
               and
               Goodness
               which
               caused
               it
               was
               directed
               by
               an
               
                 infinite
                 Wisdom
              
               ?
               So
               that
               the
               World
               is
               such
               an
               Effect
               as
               openly
               proclaims
               its
               Cause
               to
               be
               a
               God
               ;
               and
               if
               this
               Evidence
               of
               Gods
               Existence
               will
               not
               convince
               Men
               ,
               they
               are
               impregnably
               fortified
               against
               all
               Conviction
               ;
               and
               if
               God
               should
               carry
               them
               into
               those
               
                 infinite
                 Spaces
              
               that
               are
               beyond
               the
               Limits
               of
               this
               World
               ,
               and
               there
               command
               a
               New
               One
               into
               Being
               ,
               while
               they
               stood
               
                 looking
                 on
              
               ,
               and
               saw
               it
               springing
               out
               of
               nothing
               ,
               they
               might
               with
               as
               good
               reason
               conclude
               that
               World
               to
               be
               
               nothing
               but
               a
               fortuitous
               Concourse
               of
               insensible
               Parts
               of
               Matter
               ,
               as
               they
               now
               do
               that
               this
               is
               so
               .
               So
               that
               in
               fine
               ,
               he
               that
               denies
               God
               after
               all
               these
               Demonstrations
               which
               he
               hath
               given
               of
               himself
               ,
               is
               out
               of
               the
               reach
               of
               Argument
               ,
               and
               if
               he
               pursue
               his
               own
               Principles
               ,
               can
               never
               be
               convinced
               by
               any
               possible
               Reasons
               .
               And
               what
               a
               desperate
               Folly
               is
               it
               for
               Men
               to
               embrace
               a
               Belief
               ,
               which
               should
               they
               be
               mistaken
               draws
               after
               it
               
                 everlasting
                 Ruin
              
               ,
               when
               they
               have
               all
               the
               Reasons
               to
               the
               contrary
               that
               the
               Matter
               is
               capable
               of
               ?
               What
               is
               this
               but
               to
               shut
               their
               Eyes
               ,
               and
               cast
               themselves
               blindfold
               on
               their
               own
               Destruction
               ,
               and
               to
               resolve
               to
               
                 wink
                 hard
              
               and
               believe
               against
               all
               possible
               Reasons
               ,
               that
               so
               they
               may
               ruin
               themselves
               without
               any
               Interruption
               ?
            
             
               VI.
               and
               Lastly
               ,
               THE
               Atheist
               plainly
               contradicts
               himself
               in
               his
               
                 own
                 Conclusion
              
               .
               For
               by
               denying
               that
               God
               is
               ,
               he
               necessarily
               denies
               the
               Possibility
               of
               his
               Being
               .
               For
               if
               he
               be
               not
               ,
               it
               is
               impossible
               he
               should
               ever
               be
               ;
               because
               Eternity
               of
               Being
               is
               included
               in
               the
               Notion
               of
               him
               .
               For
               when
               we
               speak
               of
               God
               ,
               we
               mean
               by
               him
               a
               Being
               that
               is
               before
               all
               Causes
               ,
               and
               the
               Cause
               of
               all
               Causes
               ,
               and
               that
               therefore
               oweth
               not
               his
               Being
               to
               any
               prior
               Cause
               ,
               but
               doth
               
                 necessarily
                 ,
                 independently
              
               ,
               and
               eternally
               exist
               .
               
               So
               that
               if
               he
               be
               not
               now
               ,
               he
               cannot
               be
               
                 at
                 all
              
               ,
               because
               he
               must
               begin
               to
               be
               ,
               which
               is
               contradictory
               to
               the
               very
               essential
               Notion
               and
               Idea
               of
               him
               .
               For
               if
               he
               should
               ever
               begin
               to
               be
               ,
               he
               cannot
               be
               Eternal
               ,
               and
               if
               he
               be
               not
               Eternal
               he
               cannot
               be
               God.
               So
               that
               to
               say
               God
               is
               not
               ,
               is
               by
               necessary
               Consequence
               to
               say
               he
               cannot
               be
               at
               all
               ;
               and
               yet
               by
               a
               God
               we
               mean
               at
               the
               same
               time
               
                 a
                 Being
                 that
                 is
                 endowed
                 with
                 all
                 the
                 possible
                 Perfections
                 that
                 a
                 Being
                 is
                 capable
                 of
                 .
              
               Wherefore
               as
               by
               saying
               that
               God
               is
               not
               ,
               we
               do
               by
               Consequence
               assert
               that
               it
               is
               impossible
               he
               should
               ever
               be
               ,
               so
               by
               asserting
               that
               it
               is
               impossible
               he
               should
               ever
               be
               ,
               we
               do
               in
               effect
               assert
               this
               gross
               Contradiction
               ;
               that
               it
               is
               impossible
               such
               a
               Being
               should
               ever
               be
               as
               includes
               all
               the
               Perfections
               that
               are
               possible
               to
               a
               Being
               .
               Thus
               in
               the
               same
               Breath
               we
               pronounce
               that
               God
               can
               and
               cannot
               be
               ,
               that
               't
               is
               possible
               he
               is
               ,
               and
               yet
               impossible
               he
               should
               ever
               be
               .
               For
               by
               saying
               that
               he
               is
               a
               Being
               endowed
               with
               all
               the
               possible
               Perfections
               of
               Being
               ,
               we
               expresly
               affirm
               that
               it
               is
               possible
               he
               may
               be
               ;
               but
               by
               saying
               that
               there
               is
               no
               such
               Being
               actually
               existing
               ,
               we
               do
               as
               expresly
               assert
               that
               it
               is
               impossible
               he
               should
               ever
               be
               .
               He
               therefore
               who
               asserts
               that
               God
               is
               not
               ,
               doth
               by
               necessary
               Consequence
               assert
               this
               express
               
               Contradiction
               ,
               
                 that
                 it
                 is
                 impossible
                 there
                 should
                 ever
                 be
                 a
                 Being
                 as
                 perfect
                 as
                 it
                 is
                 possible
                 .
              
               And
               when
               if
               there
               be
               a
               God
               ,
               Mens
               eternal
               Fate
               depends
               but
               upon
               believing
               that
               he
               is
               and
               acting
               accordingly
               ,
               what
               a
               monstrous
               Folly
               is
               it
               for
               Men
               to
               contradict
               themselves
               to
               deny
               him
               ;
               what
               is
               this
               but
               to
               stake
               their
               Souls
               upon
               it
               ,
               that
               the
               very
               
                 first
                 Principle
              
               of
               reasoning
               is
               false
               ,
               and
               put
               their
               Fate
               upon
               this
               desperate
               Issue
               ,
               that
               unless
               both
               Parts
               of
               a
               Contradiction
               prove
               true
               ,
               they
               must
               inevitably
               perish
               for
               ever
               ?
            
             
               And
               now
               having
               shewn
               you
               from
               what
               malignant
               Causes
               Atheism
               springs
               ,
               and
               how
               desperately
               foolish
               and
               unreasonable
               it
               is
               in
               it self
               ,
               let
               us
               all
               endeavour
               by
               the
               serious
               Consideration
               of
               what
               hath
               been
               said
               ,
               to
               fortifie
               our
               Minds
               against
               it
               .
               And
               since
               this
               Proposition
               that
               
                 God
                 is
              
               ,
               is
               the
               prime
               Foundation
               of
               all
               Religion
               ,
               it
               concerns
               us
               all
               to
               use
               our
               utmost
               Diligence
               to
               establish
               our
               Minds
               in
               the
               firm
               and
               stedfast
               Belief
               of
               it
               ;
               and
               this
               we
               cannot
               fail
               to
               do
               ,
               if
               we
               heartily
               endeavour
               it
               .
               For
               the
               Arguments
               of
               Gods
               Being
               do
               shine
               all
               round
               about
               us
               with
               such
               a
               clear
               and
               convincing
               Light
               ,
               that
               we
               need
               do
               no
               more
               than
               just
               open
               our
               Eyes
               to
               it
               ,
               and
               dispel
               those
               mischievous
               Causes
               from
               our
               Wills
               ,
               that
               hide
               and
               obscure
               it
               from
               our
               Vnderstandings
               .
               
               And
               when
               once
               we
               have
               throughly
               setled
               the
               Belief
               of
               Gods
               Being
               in
               our
               Minds
               ,
               it
               will
               mightily
               influence
               all
               our
               Powers
               of
               Action
               ;
               it
               will
               invite
               our
               Hope
               ,
               and
               alarm
               our
               Fear
               ,
               and
               Address
               to
               every
               Passion
               in
               us
               that
               is
               capable
               of
               Perswasion
               ,
               and
               be
               an
               everliving
               Spring
               of
               Religion
               within
               us
               ;
               for
               God
               is
               an
               Object
               so
               infinitely
               Great
               in
               himself
               ,
               and
               of
               such
               infinite
               Moment
               and
               Concernment
               to
               us
               ,
               that
               't
               is
               next
               to
               impossible
               we
               should
               firmly
               believe
               that
               he
               is
               ,
               without
               being
               vigorously
               impress'd
               with
               religious
               Affections
               upon
               the
               Consideration
               of
               his
               Being
               .
            
          
        
         
           
             CHAP.
             IV.
             Of
             the
             Necessity
             of
             acknowledging
             the
             
               divine
               Providence
            
             to
             oblige
             us
             to
             be
             truly
             Religious
             .
          
           
             THE
             main
             Influence
             which
             the
             Belief
             of
             a
             God
             hath
             upon
             the
             Minds
             of
             Men
             ,
             proceeds
             immediately
             from
             the
             Belief
             of
             his
             Providence
             ,
             without
             which
             we
             
             are
             no
             way
             concerned
             or
             Interested
             in
             him
             .
             For
             a
             God
             without
             a
             Providence
             is
             a
             solitary
             kind
             of
             Being
             that
             lives
             alone
             from
             the
             World
             ,
             altogether
             retired
             within
             himself
             ,
             and
             never
             
               looks
               abroad
            
             or
             any
             ways
             intermeddles
             with
             any
             thing
             without
             ;
             and
             what
             have
             we
             to
             do
             with
             a
             Being
             that
             hath
             nothing
             to
             do
             with
             us
             or
             our
             Affairs
             ,
             but
             lives
             apart
             from
             us
             in
             some
             unaccessible
             Retirement
             ,
             where
             neither
             we
             can
             go
             to
             him
             nor
             he
             come
             to
             us
             ?
             So
             that
             it
             is
             by
             his
             Providence
             that
             all
             Correspondence
             and
             Intercourse
             between
             God
             and
             his
             Creatures
             is
             maintained
             ;
             which
             being
             taken
             away
             ,
             he
             is
             as
             nothing
             to
             us
             ,
             and
             we
             are
             as
             nothing
             to
             him
             .
             For
             what
             doth
             it
             signifie
             to
             us
             that
             there
             is
             a
             certain
             excellent
             Being
             ,
             called
             God
             ,
             sitting
             on
             the
             Top
             of
             the
             Heavens
             with
             his
             Arms
             folded
             in
             his
             Bosom
             ,
             and
             who
             doth
             nothing
             there
             but
             enjoy
             himself
             in
             a
             quiet
             Contemplation
             of
             his
             own
             Perfections
             ,
             without
             regarding
             any
             thing
             without
             him
             ,
             or
             doing
             either
             good
             or
             hurt
             to
             the
             World
             ?
             Such
             a
             God
             is
             nothing
             but
             a
             great
             Cypher
             in
             the
             World
             ,
             that
             only
             makes
             a
             glorious
             Flourish
             ,
             but
             is
             as
             insignificant
             as
             no
             God
             at
             all
             .
             For
             to
             what
             purpose
             should
             we
             pray
             to
             a
             God
             that
             is
             not
             at
             leisure
             to
             hear
             us
             ,
             or
             hope
             in
             a
             God
             that
             is
             not
             concerned
             to
             help
             us
             ?
             What
             should
             
             move
             us
             to
             love
             a
             God
             that
             bestows
             no
             Good
             ,
             or
             to
             fear
             a
             God
             that
             inflicts
             no
             Evil
             ,
             or
             to
             obey
             a
             God
             that
             hath
             no
             Regard
             of
             our
             Actions
             ?
             Why
             should
             we
             thank
             him
             if
             we
             receive
             nothing
             from
             him
             ?
             For
             what
             should
             we
             praise
             him
             if
             he
             be
             no
             ways
             beneficial
             to
             the
             World
             ?
             And
             wherein
             should
             we
             imitate
             him
             if
             he
             sits
             still
             and
             does
             nothing
             ,
             and
             exercises
             neither
             Wisdom
             ,
             nor
             Goodness
             ,
             nor
             Justice
             ,
             nor
             Mercy
             towards
             any
             thing
             without
             him
             ?
             All
             which
             Perfections
             of
             the
             Deity
             without
             a
             Providence
             are
             utterly
             void
             and
             useless
             .
             For
             his
             Providence
             is
             the
             great
             
               Sphere
               of
               Activity
            
             wherein
             he
             exercises
             and
             displays
             his
             Perfections
             ,
             wherein
             his
             Power
             executes
             the
             Contrivances
             of
             his
             Wisdom
             ,
             and
             his
             Wisdom
             contrives
             the
             Methods
             of
             his
             Goodness
             ;
             so
             that
             without
             his
             Providence
             all
             his
             Perfections
             will
             signifie
             nothing
             .
             For
             what
             doth
             that
             Wisdom
             signifie
             that
             contrives
             nothing
             ?
             Or
             that
             Power
             which
             doth
             nothing
             ?
             Or
             that
             Goodness
             that
             is
             
               good
               for
            
             nothing
             ?
             Or
             that
             Justice
             which
             distributes
             nothing
             ?
             And
             yet
             just
             such
             Cyphers
             are
             all
             the
             Perfections
             of
             God
             suppose
             there
             is
             no
             Providence
             wherein
             to
             employ
             and
             exercise
             them
             .
             And
             if
             once
             we
             vacate
             and
             extinguish
             these
             Perfections
             of
             God
             which
             are
             the
             Graces
             which
             render
             him
             so
             Sublime
             
             and
             Adorable
             ,
             what
             Reason
             can
             move
             us
             to
             adore
             and
             Worship
             him
             ?
             For
             why
             should
             we
             concern
             our selves
             with
             a
             God
             who
             concerns
             himself
             with
             no
             Body
             ,
             and
             that
             either
             hath
             neither
             Power
             ,
             nor
             Wisdom
             ,
             nor
             Goodness
             ,
             or
             which
             to
             us
             is
             the
             same
             ,
             makes
             no
             use
             of
             them
             ?
             So
             that
             the
             denial
             of
             Gods
             Providence
             ,
             you
             see
             ,
             directly
             cuts
             in
             sunder
             all
             the
             Ties
             of
             Religion
             ,
             by
             rendering
             him
             an
             insignificant
             Being
             to
             the
             World.
             
          
           
             IN
             the
             Prosecution
             of
             this
             Argument
             I
             shall
             shew
             ,
             First
             ,
             What
             of
             the
             
               divine
               Providence
            
             it
             is
             that
             is
             necessary
             to
             be
             believed
             in
             order
             to
             our
             being
             
               truly
               Religious
            
             .
             Secondly
             ,
             What
             Evidence
             there
             is
             to
             create
             in
             us
             this
             Belief
             .
             Thirdly
             ,
             The
             Insufficiency
             and
             Vnreasonableness
             of
             the
             common
             Pretences
             to
             Infidelity
             in
             this
             matter
             .
          
           
             
               SECT
               .
               I.
               What
               it
               is
               we
               are
               to
               believe
               of
               the
               divine
               Providence
               .
            
             
               IN
               General
               ,
               it
               is
               not
               sufficient
               that
               we
               believe
               this
               or
               that
               Part
               or
               Branch
               of
               it
               ,
               but
               we
               must
               acknowledge
               the
               Whole
               ;
               every
               Part
               whereof
               the
               Whole
               consists
               being
               pregnant
               with
               very
               powerful
               Obligations
               to
               Religion
               .
               Now
               the
               Whole
               of
               Providence
               consists
               in
               Gods
               continual
               
                 Conservation
                 ,
                 Possession
                 ,
                 
                 Inspection
                 ,
              
               and
               Disposal
               of
               all
               things
               ,
               and
               Government
               of
               the
               rational
               World.
               So
               that
               the
               Whole
               of
               it
               includes
               these
               five
               Parts
               or
               Branches
               ,
               
                 
                   1.
                   
                   Gods
                   continual
                   Conservation
                   of
                   all
                   things
                   .
                
                 
                   2.
                   
                   His
                   continual
                   Possession
                   of
                   all
                   things
                   .
                
                 
                   3.
                   
                   His
                   continual
                   Inspection
                   of
                   all
                   things
                   .
                
                 
                   4.
                   
                   His
                   continual
                   Ordering
                   and
                   Disposal
                   of
                   all
                   things
                   .
                
                 
                   5.
                   
                   His
                   continual
                   Government
                   of
                   the
                   rational
                   World.
                   All
                   which
                   ,
                   as
                   I
                   shall
                   shew
                   ,
                   are
                   highly
                   necessary
                   to
                   be
                   believed
                   in
                   order
                   to
                   our
                   being
                   
                     truly
                     Religious
                  
                   .
                
              
            
             
               I.
               To
               oblige
               us
               to
               be
               
                 truly
                 religious
              
               ,
               it
               is
               necessary
               we
               should
               believe
               that
               God
               continually
               upholds
               and
               conserves
               all
               things
               .
               That
               he
               alone
               is
               the
               great
               Atlas
               on
               whose
               almighty
               Shoulders
               the
               whole
               Frame
               of
               things
               depends
               .
               For
               tho
               the
               works
               of
               
                 Humane
                 Art
              
               do
               often
               stand
               many
               Ages
               after
               the
               Workmans
               Hand
               is
               withdrawn
               from
               them
               ,
               yet
               the
               reason
               is
               because
               there
               is
               Something
               between
               them
               and
               
                 Nothing
                 ,
                 viz
              
               ,
               the
               
                 pre-existing
                 Matter
              
               of
               which
               they
               are
               formed
               ;
               whereas
               the
               Works
               of
               God
               being
               all
               produced
               out
               of
               Nothing
               ,
               have
               nothing
               between
               them
               ,
               but
               that
               
                 creative
                 Power
              
               which
               produced
               them
               .
               And
               therefore
               as
               Mans
               Works
               would
               necessarily
               perish
               were
               
               that
               
                 pre-existing
                 Matter
              
               taken
               away
               ,
               which
               stands
               between
               them
               and
               Nothing
               ,
               so
               Gods
               Works
               would
               necessarily
               resolve
               into
               nothing
               ,
               should
               that
               
                 creative
                 Power
              
               be
               withdrawn
               which
               stands
               between
               them
               and
               nothing
               .
               In
               short
               
                 pre-existing
                 Matter
              
               is
               the
               Basis
               of
               our
               Works
               ,
               and
               
                 creative
                 Power
              
               of
               Gods
               ;
               and
               therefore
               as
               our
               Works
               must
               cease
               to
               be
               were
               their
               
                 pre-existing
                 Matter
              
               withdrawn
               ,
               so
               Gods
               Works
               must
               cease
               to
               be
               were
               his
               
                 creative
                 Power
              
               withdrawn
               .
               So
               that
               't
               is
               the
               same
               almighty
               Power
               which
               raised
               the
               World
               out
               of
               Nothing
               that
               keeps
               it
               from
               
                 sinking
                 into
              
               nothing
               ;
               and
               that
               it
               is
               this
               Moment
               is
               as
               much
               the
               Effect
               of
               divine
               Power
               ,
               as
               that
               it
               was
               that
               Moment
               when
               it
               was
               first
               created
               .
               For
               the
               World
               was
               no
               more
               able
               to
               give
               it self
               the
               second
               Moment
               of
               Being
               than
               it
               was
               the
               first
               ,
               nor
               the
               third
               than
               the
               second
               ,
               and
               so
               on
               through
               all
               the
               past
               and
               future
               Moments
               of
               its
               Being
               .
               For
               one
               Moment
               of
               Being
               is
               as
               much
               as
               another
               ,
               and
               therefore
               to
               give
               a
               second
               requires
               the
               same
               Power
               as
               to
               give
               a
               first
               ;
               and
               if
               so
               ,
               then
               each
               succeeding
               Moment
               of
               the
               Worlds
               Duration
               and
               Continuance
               ,
               must
               be
               derived
               from
               the
               Cause
               of
               the
               first
               Moment
               of
               its
               Being
               .
               So
               that
               the
               Creation
               and
               Conservation
               of
               the
               World
               ,
               is
               only
               the
               same
               Act
               continuing
               and
               flowing
               on
               
               (
               like
               a
               Line
               from
               a
               Mathematical
               Point
               )
               from
               the
               first
               Instant
               of
               its
               Being
               to
               the
               last
               Period
               of
               its
               Duration
               .
               And
               so
               the
               Scripture
               represents
               it
               ;
               thus
               Nehemiah
               9.6
               .
               
                 Thou
                 ,
                 even
                 thou
                 art
                 Lord
                 alone
                 ,
                 thou
                 hast
                 made
                 Heaven
                 ,
                 the
                 Heaven
                 of
                 Heavens
                 with
                 all
                 their
                 Hosts
                 ,
                 the
                 Earth
                 and
                 all
                 things
                 that
                 are
                 therein
                 ,
                 and
                 thou
                 preservest
                 them
                 all
              
               ;
               and
               Acts
               17.25
               ,
               28.
               
                 he
                 giveth
                 to
                 all
                 life
                 and
                 breath
                 and
                 all
                 things
                 ,
                 in
                 him
                 we
                 live
                 ,
                 and
                 move
                 ,
                 and
                 have
                 our
                 being
              
               ;
               and
               Heb.
               1.3
               .
               he
               is
               said
               to
               
                 uphold
                 all
                 things
                 by
                 the
                 word
                 of
                 his
                 Power
                 .
              
            
             
               WHICH
               is
               a
               Truth
               of
               that
               vast
               Importance
               to
               Religion
               ,
               that
               it
               is
               hardly
               conceivable
               how
               it
               can
               subsist
               without
               it
               .
               For
               while
               we
               look
               on
               our selves
               as
               Beings
               that
               are
               independent
               from
               God
               ,
               that
               do
               live
               ,
               and
               breath
               ,
               and
               subsist
               of
               our selves
               ,
               without
               any
               new
               Supplies
               of
               Being
               from
               him
               ,
               why
               should
               we
               serve
               and
               worship
               him
               ?
               What
               reason
               have
               we
               to
               trust
               in
               a
               Being
               from
               whom
               we
               expect
               no
               Support
               ?
               Or
               to
               render
               Homage
               to
               a
               Being
               on
               whom
               we
               have
               no
               Dependence
               ?
               So
               that
               by
               disbelieving
               this
               Part
               of
               the
               
                 divine
                 Providence
              
               ,
               we
               do
               in
               effect
               cut
               off
               all
               Intercourse
               between
               God
               and
               our selves
               ,
               and
               lay
               an
               Imbargo
               on
               Religion
               .
               For
               if
               we
               depend
               not
               on
               him
               ,
               what
               have
               we
               to
               do
               with
               him
               ?
               And
               if
               we
               
               owe
               not
               our
               Lives
               and
               Beings
               to
               his
               Power
               ,
               what
               right
               hath
               he
               to
               exact
               our
               Obedience
               ?
               But
               while
               we
               look
               upon
               our selves
               as
               Beings
               that
               hang
               upon
               him
               ,
               and
               derive
               every
               Breath
               and
               Moment
               of
               our
               Beings
               from
               him
               ,
               so
               that
               should
               he
               withdraw
               from
               us
               that
               almighty
               Arm
               that
               susteins
               us
               ,
               and
               leave
               us
               to
               subsist
               of
               our selves
               ,
               we
               must
               presently
               drop
               into
               nothing
               ,
               how
               can
               we
               forbear
               without
               infinite
               Stupidity
               and
               Ingratitude
               to
               devote
               our selves
               and
               all
               our
               Powers
               and
               Faculties
               to
               his
               Service
               ?
               For
               what
               a
               stupid
               Wretch
               should
               I
               be
               should
               I
               not
               study
               to
               please
               him
               upon
               whom
               I
               know
               my
               Life
               and
               Being
               depends
               ,
               and
               who
               merely
               by
               withdrawing
               his
               Hand
               from
               underneath
               me
               can
               let
               me
               sink
               into
               nothing
               when
               he
               pleases
               ;
               and
               what
               an
               ungrateful
               Wretch
               should
               I
               be
               should
               I
               refuse
               to
               
                 honour
                 ,
                 worship
              
               and
               obey
               him
               ,
               from
               whom
               I
               draw
               every
               Breath
               I
               breath
               and
               derive
               new
               life
               and
               Being
               every
               Moment
               ?
            
             
               II.
               IT
               is
               also
               necessary
               we
               should
               believe
               that
               God
               possesses
               all
               things
               ;
               that
               he
               hath
               not
               
                 given
                 away
              
               this
               World
               from
               himself
               ,
               and
               cast
               it
               out
               of
               his
               own
               Disposal
               as
               a
               common
               Scramble
               among
               Men
               ;
               but
               that
               he
               hath
               reserved
               to
               himself
               an
               
                 absolute
                 ,
                 unalienable
              
               and
               independent
               Propriety
               in
               all
               that
               we
               enjoy
               and
               possess
               .
               For
               all
               things
               
               owe
               their
               Being
               to
               him
               as
               he
               is
               the
               Creator
               and
               Vpholder
               of
               them
               ;
               and
               therefore
               whatsoever
               is
               must
               necessarily
               be
               his
               ,
               because
               it
               is
               by
               his
               Power
               and
               Providence
               .
               And
               if
               we
               who
               act
               by
               the
               Power
               of
               God
               and
               can
               do
               nothing
               without
               him
               ,
               may
               claim
               a
               Right
               to
               the
               Effects
               of
               our
               Invention
               and
               Industry
               ,
               how
               much
               more
               may
               God
               who
               contrived
               and
               produced
               all
               things
               by
               his
               own
               independent
               Wisdom
               and
               Power
               ?
               For
               our
               Wisdom
               and
               Power
               being
               Gods
               ,
               he
               hath
               a
               
                 Sovereign
                 Right
              
               to
               all
               the
               Effects
               of
               them
               ;
               but
               his
               Wisdom
               and
               Power
               are
               absolutely
               
                 his
                 own
              
               without
               Dependence
               on
               any
               
                 superior
                 Cause
              
               ;
               and
               therefore
               whatsoever
               are
               the
               Effects
               of
               them
               must
               necessarily
               be
               his
               by
               a
               most
               absolute
               and
               independent
               Propriety
               .
               And
               accordingly
               he
               is
               stiled
               
                 the
                 possessor
                 of
                 Heaven
                 and
                 Earth
                 ,
              
               Gen.
               14.19
               .
               and
               Moses
               tells
               his
               People
               ,
               
                 behold
                 the
                 Heaven
                 and
                 the
                 Heaven
                 of
                 Heavens
                 is
                 the
                 Lords
                 ,
                 the
                 Earth
                 also
                 and
                 all
                 that
                 is
                 therein
                 ,
              
               Deut.
               10.14
               .
               and
               
                 the
                 Earth
              
               saith
               the
               Psalmist
               
                 is
                 the
                 Lords
                 and
                 the
                 fulness
                 thereof
                 ,
                 the
                 World
                 and
                 they
                 that
                 dwell
                 therein
                 ;
                 for
                 he
                 hath
                 founded
                 it
                 upon
                 the
                 Sea
                 and
                 prepared
                 it
                 upon
                 the
                 Floods
                 ,
              
               Psal.
               24.1
               .
               and
               50.12
               .
               
                 and
                 the
                 Heavens
              
               saith
               he
               again
               
                 are
                 thine
                 ,
                 the
                 Earth
                 also
                 is
                 thine
                 ;
                 as
                 for
                 the
                 World
                 and
                 
                 the
                 fulness
                 thereof
                 thou
                 hast
                 founded
                 them
                 ,
              
               Psal.
               89.11
               .
            
             
               GOD
               therefore
               being
               the
               
                 Supreme
                 Proprietor
              
               of
               the
               World
               ,
               there
               is
               nothing
               can
               be
               justly
               ours
               but
               by
               his
               Will
               and
               Grant
               ;
               and
               nothing
               can
               be
               ours
               by
               
                 his
                 Will
              
               ,
               but
               what
               is
               honestly
               and
               justly
               ours
               .
               So
               that
               for
               us
               to
               seise
               upon
               any
               Part
               of
               the
               World
               by
               Fraud
               ,
               or
               Violence
               ,
               or
               Oppression
               ,
               is
               to
               trespass
               upon
               God
               and
               invade
               his
               Property
               ,
               and
               to
               tear
               his
               World
               from
               him
               against
               his
               Will.
               Thus
               whatsoever
               we
               possess
               by
               Wrong
               ,
               we
               possess
               as
               Robbers
               and
               Invaders
               of
               God
               ,
               and
               whatsoever
               we
               enjoy
               by
               Right
               ,
               we
               enjoy
               as
               Tenants
               to
               the
               great
               Landlord
               of
               the
               World
               ;
               and
               without
               owning
               and
               acknowledging
               this
               we
               cannot
               be
               
                 truly
                 Religious
              
               .
               For
               if
               the
               World
               be
               not
               his
               ,
               why
               should
               we
               pray
               to
               him
               for
               what
               we
               want
               of
               it
               ,
               or
               praise
               him
               for
               what
               we
               enjoy
               ?
               Why
               should
               we
               patiently
               submit
               to
               his
               Disposal
               when
               he
               deprives
               us
               of
               what
               we
               have
               ?
               Or
               thankfully
               acknowledg
               his
               Goodness
               when
               he
               supplies
               us
               with
               what
               we
               need
               ?
               Why
               should
               we
               employ
               our
               Possessions
               in
               his
               Service
               ,
               or
               think
               our selves
               obliged
               to
               return
               him
               any
               Part
               of
               them
               in
               pious
               or
               charitable
               Works
               ?
               In
               a
               word
               ,
               why
               should
               we
               be
               contented
               with
               a
               small
               share
               ,
               and
               abide
               by
               that
               unequal
               Division
               of
               things
               
               that
               is
               made
               in
               the
               World
               ,
               and
               not
               endeavour
               to
               increase
               our
               own
               poor
               Heap
               by
               pilfering
               from
               other
               Mens
               that
               are
               ten
               times
               bigger
               than
               ours
               ?
               Whence
               are
               these
               Obligations
               but
               from
               this
               Supposal
               ,
               that
               God
               is
               the
               supreme
               Proprietor
               and
               Possessor
               of
               all
               things
               ;
               which
               being
               denied
               there
               remains
               no
               solid
               Foundation
               of
               Reason
               for
               any
               of
               these
               great
               and
               necessary
               Duties
               of
               Religion
               .
            
             
               III.
               To
               oblige
               us
               to
               be
               truly
               religious
               it
               is
               also
               necessary
               we
               should
               believe
               that
               God
               is
               present
               with
               and
               inspects
               all
               things
               ;
               that
               his
               divine
               Substance
               is
               diffused
               through
               and
               circumfused
               about
               all
               things
               ,
               so
               as
               to
               penetrate
               them
               within
               as
               an
               universal
               Soul
               ,
               and
               contain
               them
               without
               as
               an
               universal
               Place
               .
               For
               so
               the
               Jewish
               Doctors
               are
               wont
               to
               call
               God
               Hamakom
               ,
               that
               is
               to
               say
               ,
               the
               Place
               or
               Continent
               of
               all
               things
               ;
               because
               all
               things
               are
               incompassed
               by
               him
               ,
               and
               do
               live
               and
               move
               within
               his
               infinite
               Bosom
               .
               For
               so
               in
               Scripture
               the
               divine
               Substance
               is
               described
               ,
               as
               spreading
               it self
               through
               and
               
                 a
                 round
              
               the
               World
               ,
               even
               to
               the
               utmost
               possibility
               of
               
                 Extension
                 .
                 Whither
              
               saith
               the
               Psalmist
               ,
               
                 shall
                 I
                 go
                 from
                 thy
                 Spirit
                 ,
                 or
                 whither
                 shall
                 I
                 flee
                 from
                 thy
                 presence
                 ?
                 If
                 I
                 ascend
                 up
                 into
                 Heaven
                 thou
                 art
                 there
                 ,
                 if
                 I
                 make
                 my
                 bed
                 in
                 Hell
                 ,
                 behold
                 thou
                 art
                 there
                 ;
                 
                 if
                 I
                 take
                 the
                 Wings
                 of
                 the
                 Morning
                 ,
                 and
                 dwell
                 in
                 the
                 uttermost
                 Parts
                 of
                 the
                 Sea
                 ,
                 even
                 there
                 shall
                 thy
                 Hand
                 lead
                 me
                 and
                 thy
                 right
                 Hand
                 shall
                 hold
                 me
                 ,
              
               Psal.
               139.7
               ,
               8
               ,
               9
               ,
               10.
               
               And
               Behold
               ,
               saith
               
                 Solomon
                 ,
                 the
                 Heaven
                 of
                 Heavens
                 cannot
                 contain
                 thee
                 ,
              
               1
               Kings
               8.27
               .
               yea
               
                 do
                 not
                 I
                 fill
                 Heaven
                 and
                 Earth
                 ?
                 saith
                 the
                 Lord
                 himself
                 ,
              
               Jer.
               23.24
               .
            
             
               NOW
               tho
               Gods
               Omnipresence
               be
               strictly
               an
               Attribute
               of
               his
               Essence
               ,
               and
               not
               a
               part
               of
               his
               Providence
               ,
               yet
               't
               is
               such
               an
               Attribute
               as
               includes
               his
               
                 universal
                 Providence
              
               ,
               and
               without
               supposing
               of
               which
               an
               universal
               Providence
               can
               hardly
               be
               conceived
               .
               For
               if
               he
               co-exists
               and
               be
               
                 present
                 with
              
               all
               things
               ,
               he
               must
               be
               supposed
               to
               operate
               upon
               them
               ;
               because
               where
               ever
               he
               is
               ,
               his
               infinite
               Wisdom
               and
               Power
               and
               Goodness
               are
               ;
               which
               in
               their
               own
               Nature
               are
               such
               active
               Perfections
               as
               cannot
               be
               present
               where
               such
               a
               world
               of
               things
               are
               to
               be
               done
               ,
               and
               
                 sit
                 still
              
               and
               
                 do
                 nothing
              
               .
               For
               how
               can
               we
               conceive
               that
               infinite
               Wisdom
               should
               be
               present
               where
               a
               world
               of
               things
               are
               to
               be
               ordered
               ,
               and
               yet
               order
               nothing
               ?
               That
               infinite
               Power
               should
               be
               present
               where
               a
               world
               of
               things
               are
               to
               be
               done
               ,
               and
               yet
               do
               nothing
               ?
               Or
               that
               infinite
               Goodness
               should
               be
               present
               where
               a
               world
               of
               good
               is
               to
               be
               done
               ,
               and
               do
               
                 no
                 good
              
               at
               all
               ?
               
               Such
               an
               
                 idle
                 ,
                 restive
              
               Presence
               as
               this
               ,
               is
               utterly
               inconsistent
               with
               such
               active
               Perfections
               .
               So
               that
               the
               Omnipresence
               of
               an
               infinite
               Power
               and
               Wisdom
               ,
               and
               Goodness
               necessarily
               supposes
               an
               
                 universal
                 Providence
              
               ,
               and
               without
               such
               an
               Omnipresence
               an
               universal
               Providence
               can
               hardly
               be
               conceived
               .
               For
               how
               can
               God
               be
               present
               by
               any
               Power
               ,
               or
               Virtue
               or
               Efficacy
               of
               his
               Nature
               ,
               in
               any
               Place
               from
               whence
               the
               real
               Substance
               of
               his
               Divinity
               is
               excluded
               ?
               How
               can
               he
               operate
               by
               his
               own
               immediate
               Efficiency
               where
               he
               is
               not
               ?
               Or
               extend
               his
               divine
               Power
               ,
               and
               Wisdom
               ,
               and
               Goodness
               over
               all
               things
               ,
               except
               his
               divine
               Substance
               in
               which
               these
               Attributes
               are
               ,
               be
               co-extended
               with
               them
               .
               Every
               Agent
               must
               be
               where
               it
               acts
               ,
               because
               it
               acts
               from
               its
               Being
               ,
               and
               it
               is
               as
               possible
               for
               that
               which
               is
               not
               to
               operate
               ,
               as
               for
               that
               which
               is
               to
               operate
               where
               it
               is
               not
               ;
               and
               hence
               Socrates
               being
               asked
               how
               it
               was
               possible
               for
               one
               God
               to
               order
               all
               the
               Affairs
               of
               the
               World
               ?
               returns
               this
               Answer
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 i.
                 e.
              
               God
               is
               so
               great
               and
               vast
               a
               Being
               ,
               as
               that
               he
               hears
               and
               sees
               all
               things
               together
               ,
               and
               is
               present
               
                 every
                 where
              
               ,
               and
               takes
               care
               of
               all
               things
               at
               the
               
                 same
                 time
              
               .
               
               Thus
               Gods
               Omnipresence
               ,
               you
               see
               ,
               doth
               so
               include
               his
               
                 universal
                 Providence
              
               that
               with
               it
               't
               is
               necessary
               and
               without
               it
               inconceivable
               .
            
             
               AND
               then
               from
               his
               Presence
               with
               all
               things
               ,
               necessarily
               follows
               his
               Inspection
               of
               all
               things
               ;
               because
               where
               ever
               he
               is
               ,
               his
               
                 infinite
                 Knowledg
              
               is
               ,
               which
               is
               inseparable
               from
               his
               Being
               ;
               and
               were
               ever
               his
               infinite
               Knowledge
               is
               ,
               it
               must
               necessarily
               have
               a
               through
               Prospect
               of
               all
               things
               round
               about
               him
               ,
               so
               that
               nothing
               can
               be
               concealed
               from
               its
               Inspection
               .
               For
               so
               the
               Scripture
               assures
               us
               that
               
                 the
                 Eyes
                 of
                 the
                 Lord
                 run
                 to
                 and
                 fro
                 throughout
                 the
                 whole
                 Earth
                 ,
              
               2
               Chron.
               16.9
               .
               and
               that
               
                 the
                 Eyes
                 of
                 the
                 Lord
                 are
                 in
                 every
                 place
                 beholding
                 the
                 evil
                 and
                 good
                 ,
                 Prov.
              
               15.3
               .
               and
               in
               a
               word
               ,
               that
               
                 all
                 things
                 are
                 open
                 and
                 naked
                 to
                 the
                 Eyes
                 of
                 him
                 with
                 whom
                 we
                 have
                 to
                 do
                 ,
                 Heb.
              
               4.13
               .
            
             
               BOTH
               which
               are
               Truths
               of
               vast
               Importance
               to
               Religion
               .
               For
               while
               Men
               look
               upon
               God
               as
               a
               Being
               that
               dwells
               at
               a
               
                 great
                 Distance
              
               from
               them
               ,
               they
               will
               be
               ready
               enough
               to
               conclude
               
                 Procul
                 à
                 Jove
                 procul
                 à
                 Fulmine
                 ,
              
               that
               being
               
                 far
                 off
              
               from
               him
               ,
               they
               are
               out
               of
               his
               reach
               ,
               and
               beyond
               the
               Danger
               of
               his
               Thunderbolts
               ;
               and
               that
               he
               is
               too
               far
               removed
               from
               them
               either
               to
               succour
               them
               when
               they
               want
               his
               Aid
               ,
               or
               to
               punish
               
               them
               when
               they
               deserve
               his
               Displeasure
               ;
               which
               must
               needs
               extinguish
               both
               their
               Hope
               and
               Fear
               ,
               which
               are
               the
               Master-Springs
               of
               their
               Religion
               .
               And
               tho
               we
               should
               believe
               him
               to
               be
               present
               with
               us
               ,
               yet
               unless
               we
               also
               believe
               that
               he
               hath
               a
               
                 full
                 Inspection
              
               into
               all
               our
               Actions
               and
               Affairs
               ,
               we
               shall
               have
               no
               Regard
               to
               him
               .
               For
               if
               he
               sees
               not
               into
               our
               Affairs
               ,
               how
               can
               he
               succour
               and
               relieve
               us
               ?
               And
               if
               he
               cannot
               relieve
               us
               ,
               to
               what
               end
               should
               we
               hope
               in
               him
               ,
               depend
               upon
               him
               ,
               or
               pray
               to
               him
               ?
               And
               unless
               he
               hath
               a
               perfect
               Insight
               into
               all
               our
               Actions
               ,
               how
               should
               he
               reward
               or
               punish
               us
               ;
               and
               if
               he
               cannot
               reward
               us
               what
               should
               encourage
               ,
               if
               he
               cannot
               punish
               us
               ,
               what
               should
               terrifie
               us
               to
               our
               Duty
               to
               him
               ?
               But
               if
               we
               look
               upon
               him
               as
               a
               Being
               that
               is
               always
               
                 with
                 us
              
               ,
               and
               
                 where
                 ever
              
               we
               are
               surrounds
               us
               wirh
               his
               boundless
               Presence
               ▪
               that
               includes
               and
               penetrates
               every
               part
               of
               our
               Substance
               ,
               sees
               into
               our
               inmost
               Thoughts
               and
               Purposes
               ,
               and
               ransacks
               every
               Corner
               of
               our
               Souls
               with
               his
               
                 allseeing
                 Eye
              
               ,
               and
               hath
               a
               through
               and
               perfect
               Prospect
               of
               all
               our
               Affairs
               and
               Concerns
               ,
               we
               cannot
               without
               infinite
               Force
               to
               our
               Reason
               forbear
               fearing
               and
               
                 reverencing
                 ,
                 serving
              
               and
               adoring
               him
               .
            
             
             
               IV.
               To
               fasten
               the
               Obligations
               of
               Religion
               upon
               us
               it
               is
               also
               necessary
               that
               we
               believe
               that
               God
               continually
               orders
               and
               disposes
               of
               all
               things
               ;
               that
               he
               is
               the
               Spring
               of
               all
               the
               Motions
               of
               this
               great
               Machine
               of
               the
               World
               ,
               that
               sets
               every
               Wheel
               and
               Cause
               agoing
               ,
               and
               by
               his
               all-commanding
               Influence
               
                 maintains
                 ,
                 directs
              
               and
               over-rules
               their
               Motions
               ;
               and
               that
               there
               is
               nothing
               happens
               in
               the
               World
               ,
               whether
               by
               Nature
               ,
               or
               Chance
               ,
               or
               Design
               ,
               but
               by
               his
               Ordination
               and
               Disposal
               ;
               that
               even
               those
               
                 natural
                 Causes
              
               which
               are
               necessarily
               determined
               to
               such
               particular
               Courses
               and
               Effects
               ,
               are
               influenced
               and
               conducted
               by
               him
               ,
               and
               that
               whensoever
               they
               stray
               from
               their
               Courses
               ,
               suspend
               or
               precipitate
               their
               Motions
               ,
               or
               move
               counter
               to
               their
               natural
               Tendencies
               ,
               it
               is
               by
               his
               Order
               and
               Direction
               ;
               that
               't
               is
               he
               who
               drives
               and
               guides
               the
               heavenly
               Bodies
               ,
               impresses
               the
               Degrees
               and
               
                 chalks
                 out
              
               the
               Paths
               of
               their
               Motions
               ,
               and
               by
               his
               own
               Almighty
               Hand
               
                 turns
                 round
              
               those
               stupendous
               Wheels
               in
               a
               perpetual
               Revolution
               .
               For
               so
               the
               Scripture
               tells
               us
               that
               
                 he
                 makes
                 his
                 Sun
                 to
                 shine
                 upon
                 the
                 good
                 and
                 bad
                 ,
                 Mat.
              
               5.45
               .
               that
               it
               is
               at
               his
               Beck
               and
               Command
               that
               those
               vast
               Bodies
               of
               Light
               exhale
               the
               Vapours
               of
               the
               Earth
               and
               Sea
               ,
               and
               dissolve
               them
               down
               again
               in
               Hail
               ,
               
               and
               Rain
               and
               Snow
               .
               For
               so
               we
               are
               told
               that
               't
               is
               he
               
                 who
                 covers
                 the
                 Heavens
                 with
                 Clouds
                 ,
                 and
                 prepares
                 the
                 Rain
                 for
                 the
                 Earth
                 ;
                 that
                 sends
                 forth
                 his
                 Commandment
                 unto
                 the
                 Earth
                 ,
                 and
                 giveth
                 Snow
                 like
                 Wool
                 ,
                 and
                 scattereth
                 the
                 hoar
                 Frost
                 like
                 Ashes
                 ,
                 and
                 casteth
                 forth
                 his
                 Ice
                 like
                 Morsels
                 ,
                 and
                 sendeth
                 forth
                 his
                 Word
                 and
                 melteth
                 them
                 ,
                 and
                 causes
                 the
                 Wind
                 to
                 blow
                 and
                 the
                 Waters
                 flow
                 ,
              
               Psalm
               147.8
               ,
               15
               ,
               16
               ,
               17
               ,
               18.
               that
               
                 the
                 Fire
                 ,
                 and
                 Hail
                 ,
                 and
                 Snow
                 ,
                 and
                 Vapours
                 ,
                 and
                 stormy
                 Winds
                 do
                 fulfil
                 his
                 Word
                 ,
              
               Psalm
               148.8
               .
               And
               in
               a
               word
               ,
               that
               't
               is
               by
               his
               Order
               and
               Influence
               that
               the
               Earth
               sends
               up
               its
               Sap
               into
               the
               Seeds
               and
               Roots
               of
               Herbs
               ,
               and
               Corn
               and
               Plants
               ,
               and
               causes
               them
               to
               spring
               and
               grow
               ,
               and
               that
               all
               Animals
               do
               propagate
               their
               Kind
               ,
               and
               still
               replenish
               the
               Store-houses
               of
               Nature
               ;
               for
               so
               we
               are
               told
               that
               
                 he
                 cloaths
                 the
                 Grass
                 of
                 the
                 Field
                 ,
                 and
                 arrays
                 the
                 Lillies
                 in
                 all
                 their
                 glory
                 ,
              
               Mat.
               2.28
               ,
               29
               ,
               30.
               and
               that
               
                 he
                 causes
                 the
                 Grass
                 to
                 grow
                 for
                 the
                 Cattel
                 ,
                 and
                 Herb
                 for
                 the
                 use
                 of
                 Man
                 ,
                 that
                 he
                 may
                 bring
                 forth
                 Food
                 out
                 of
                 the
                 Earth
                 ,
              
               Psal.
               104.14
               .
            
             
               AND
               then
               as
               for
               fortuitous
               and
               casual
               Events
               ,
               which
               depend
               upon
               Accidental
               and
               irregular
               Causes
               ,
               as
               a
               Mans
               being
               hit
               with
               an
               Arrow
               let
               fly
               
                 at
                 random
              
               ,
               or
               brained
               with
               a
               Stone
               falling
               from
               the
               Top
               of
               an
               
               House
               ,
               we
               must
               believe
               that
               they
               are
               all
               
                 ordered
                 ,
                 directed
              
               ,
               and
               over-ruled
               by
               God
               ;
               so
               as
               that
               to
               him
               there
               is
               nothing
               casual
               or
               contingent
               ;
               and
               tho
               there
               are
               many
               things
               happen
               of
               which
               there
               was
               no
               Necessity
               in
               their
               
                 immediate
                 Causes
              
               ,
               yet
               do
               they
               as
               necessarily
               depend
               upon
               the
               Will
               and
               Power
               of
               the
               
                 first
                 Cause
              
               of
               all
               ,
               as
               the
               Rising
               and
               Setting
               of
               the
               Sun
               ,
               and
               Ebbing
               and
               Flowing
               of
               the
               Sea.
               So
               that
               how
               fortuitous
               soever
               these
               things
               may
               be
               in
               respect
               of
               the
               Design
               and
               natural
               Tendency
               of
               
                 second
                 Causes
              
               ,
               yet
               none
               of
               them
               ever
               happen
               besides
               the
               Purpose
               and
               Intention
               of
               God
               ,
               who
               foresees
               and
               designs
               them
               before
               they
               come
               to
               pass
               ,
               and
               directs
               and
               levels
               them
               to
               his
               own
               most
               wise
               and
               holy
               Ends
               and
               Purposes
               .
               For
               so
               the
               Arrow
               which
               the
               Soldier
               let
               fly
               
                 at
                 Random
              
               was
               levelled
               by
               God
               at
               Ahabs
               Breast
               ,
               so
               that
               his
               Death
               was
               Chance
               in
               respect
               of
               the
               Soldier
               who
               shot
               the
               Arrow
               ,
               but
               Design
               in
               God
               who
               directed
               it
               ;
               and
               accordingly
               ,
               Prov.
               16.33
               .
               we
               are
               told
               that
               
                 the
                 Lot
                 is
                 cast
                 into
                 the
                 Lap
                 ,
                 but
                 the
                 whole
                 disposing
                 thereof
                 is
                 of
                 the
                 Lord.
              
               And
               so
               in
               the
               Case
               of
               Chance-Medley
               when
               a
               Man
               accidentally
               kills
               another
               without
               any
               Design
               or
               Intention
               ,
               tho
               it
               be
               mere
               Accident
               in
               him
               ,
               't
               is
               Council
               and
               Design
               in
               God
               ,
               who
               ,
               as
               the
               Scripture
               expresses
               it
               ,
               
                 delivers
                 the
                 
                 Man
              
               he
               slays
               
                 into
                 his
                 Hand
                 ,
                 Exod.
              
               21.13
               .
            
             
               And
               then
               Lastly
               ,
               As
               for
               those
               Events
               which
               happen
               by
               the
               Design
               of
               free
               and
               rational
               Agents
               ,
               it
               is
               necessary
               we
               should
               believe
               that
               they
               are
               
                 all
                 over-ruled
              
               by
               God
               too
               ;
               that
               whatever
               befalls
               us
               in
               this
               World
               whether
               it
               be
               by
               the
               good
               or
               ill
               Design
               of
               Men
               or
               Angels
               ,
               is
               for
               good
               ,
               and
               just
               ,
               and
               holy
               Ends
               ,
               either
               permitted
               or
               determined
               by
               the
               sovereign
               Disposer
               of
               all
               Events
               ;
               so
               that
               without
               his
               wise
               Permission
               or
               Determination
               ,
               neither
               Angels
               ,
               nor
               Men
               ,
               nor
               Devils
               can
               do
               us
               either
               good
               or
               hurt
               ;
               that
               every
               good
               thing
               we
               receive
               from
               them
               ,
               only
               passes
               to
               us
               through
               their
               Hands
               from
               God
               ,
               and
               that
               they
               are
               only
               the
               Channels
               and
               Conveyances
               of
               the
               overflowing
               Streams
               of
               his
               infinite
               Bounty
               ;
               and
               that
               when
               ever
               we
               suffer
               any
               ill
               from
               them
               ,
               they
               are
               but
               the
               Rods
               in
               
                 Gods
                 Hand
              
               wherewith
               he
               chastens
               and
               corrects
               us
               ;
               that
               he
               hath
               the
               over-ruling
               Disposal
               of
               all
               the
               Ills
               which
               they
               inflict
               upon
               us
               ,
               and
               can
               render
               their
               Stings
               a
               Sovereign
               Balm
               ,
               and
               their
               ranckest
               Poyson
               Medicinal
               to
               us
               ;
               so
               that
               their
               Malice
               being
               in
               Gods
               Disposal
               ,
               can
               effect
               nothing
               but
               what
               he
               will
               have
               it
               ;
               and
               if
               it
               doth
               us
               hurt
               't
               is
               his
               Executioner
               ,
               but
               if
               he
               pleases
               it
               shall
               do
               us
               good
               ,
               and
               like
               
               Leaches
               applied
               by
               a
               skilfull
               Physician
               ,
               shall
               draw
               away
               our
               Disease
               while
               it
               is
               sucking
               our
               Blood.
               For
               so
               God
               made
               the
               Malice
               of
               
               Joseph's
               Brethren
               the
               means
               of
               his
               Advancement
               in
               Egypt
               ;
               and
               by
               the
               Covetousness
               of
               Judas
               and
               Cruelty
               of
               the
               Jews
               advanced
               the
               holy
               Jesus
               to
               his
               own
               
                 right
                 Hand
              
               ,
               and
               executed
               his
               Purpose
               to
               redeem
               Mankind
               .
               Thus
               God
               over-rules
               the
               Actions
               of
               Men
               ,
               and
               when
               he
               pleases
               directs
               them
               quite
               contrary
               to
               their
               Intentions
               ;
               for
               
                 the
                 way
                 of
                 Man
              
               ,
               saith
               the
               Prophet
               ,
               
                 is
                 not
                 in
                 himself
                 ,
                 it
                 is
                 not
                 in
                 Man
                 that
                 walketh
                 to
                 direct
                 his
                 steps
                 ,
                 Jer.
              
               10.23
               .
               It
               is
               the
               Man
               that
               walks
               and
               acts
               ,
               but
               it
               is
               God
               alone
               that
               leads
               his
               Way
               ,
               and
               directs
               his
               Actions
               to
               what
               End
               he
               pleases
               .
            
             
               ALL
               which
               it
               is
               necessary
               we
               should
               believe
               in
               order
               to
               our
               being
               
                 truly
                 religious
              
               .
               For
               while
               we
               look
               upon
               God
               as
               a
               Foreiner
               to
               the
               World
               ,
               that
               hath
               altogether
               retired
               himself
               from
               the
               Affairs
               of
               it
               ,
               and
               abandoned
               it
               to
               the
               Disposal
               of
               blind
               Chance
               or
               Necessity
               ,
               he
               must
               stand
               for
               a
               Cypher
               in
               our
               Esteem
               ,
               and
               signifie
               no
               more
               to
               us
               than
               the
               Emperor
               of
               the
               
                 World
                 in
                 the
                 Moon
              
               ,
               who
               for
               all
               we
               know
               may
               be
               a
               glorious
               and
               puissant
               Prince
               ,
               but
               is
               so
               far
               removed
               from
               us
               and
               our
               Affairs
               ,
               that
               he
               can
               do
               us
               neither
               good
               nor
               hurt
               .
               And
               if
               God
               intermeddle
               
               not
               with
               those
               Goods
               and
               Evils
               which
               happen
               
                 here
                 below
              
               ,
               what
               doth
               he
               signifie
               to
               us
               who
               live
               apart
               from
               him
               in
               
                 another
                 World
              
               ,
               from
               which
               he
               is
               wholly
               retired
               and
               withdrawn
               ?
               But
               if
               we
               firmly
               believe
               that
               there
               is
               nothing
               befalls
               us
               ,
               whether
               it
               be
               in
               the
               Course
               of
               Nature
               or
               by
               Chance
               ,
               or
               Design
               ,
               but
               by
               his
               Order
               and
               Direction
               ,
               we
               must
               lay
               aside
               our
               Reason
               and
               Humanity
               ,
               if
               for
               every
               Good
               we
               want
               or
               do
               receive
               ,
               we
               do
               not
               apply
               our selves
               to
               him
               with
               humble
               ,
               and
               
                 submissive
                 ,
                 thankfull
              
               and
               ingenuous
               Minds
               ;
               and
               if
               under
               every
               Evil
               that
               we
               feel
               or
               fear
               ,
               we
               do
               not
               resign
               up
               our
               Wills
               and
               lift
               up
               our
               Eyes
               to
               him
               ,
               as
               to
               the
               sole
               Arbitrator
               of
               our
               Fate
               .
               For
               where
               should
               we
               pay
               our
               Thanks
               ,
               or
               whence
               should
               we
               expect
               our
               Supplies
               and
               Deliverances
               ,
               but
               to
               him
               who
               is
               the
               Fountain
               of
               all
               Good
               ,
               and
               from
               him
               who
               is
               the
               supreme
               Moderator
               of
               all
               Events
               ?
               Who
               is
               there
               in
               Heaven
               or
               Earth
               whom
               we
               are
               so
               much
               concerned
               to
               please
               ,
               and
               so
               much
               obliged
               to
               acknowledge
               and
               submit
               to
               ,
               so
               much
               engaged
               to
               trust
               to
               and
               rely
               on
               ,
               as
               him
               who
               hath
               all
               our
               Fortunes
               in
               his
               Hands
               ,
               and
               the
               absolute
               Disposal
               of
               every
               thing
               in
               which
               we
               are
               or
               may
               or
               can
               be
               any
               way
               interested
               or
               concerned
               ?
               So
               that
               the
               Belief
               of
               Gods
               over-ruling
               Providence
               hath
               
               every
               Link
               of
               our
               Duty
               fastened
               to
               it
               in
               a
               strong
               and
               rational
               Concatenation
               ,
               and
               if
               it
               be
               loosened
               from
               this
               Principle
               ,
               the
               whole
               Chain
               must
               necessarily
               fall
               
                 in
                 sunder
              
               .
            
             
               V.
               and
               Lastly
               ,
               To
               oblige
               us
               to
               be
               
                 truly
                 religious
              
               it
               is
               also
               necessary
               we
               should
               believe
               that
               God
               is
               the
               
                 Supreme
                 Governor
              
               of
               the
               
                 rational
                 World
              
               ;
               which
               is
               a
               distinct
               Branch
               of
               Providence
               from
               the
               former
               .
               For
               all
               things
               whatsoever
               are
               subject
               to
               Gods
               Order
               and
               Disposal
               ,
               but
               in
               strictness
               of
               Speech
               't
               is
               only
               
                 rational
                 Beings
              
               that
               are
               subject
               to
               his
               Government
               .
               For
               Government
               supposes
               Laws
               ,
               and
               Laws
               Rewards
               and
               Punishments
               ,
               of
               which
               
                 rational
                 Beings
              
               alone
               are
               capable
               ,
               they
               alone
               having
               the
               power
               to
               deliberate
               ,
               and
               upon
               Deliberation
               to
               choose
               what
               is
               good
               and
               refuse
               what
               is
               Evil
               ,
               without
               which
               no
               Being
               can
               deserve
               either
               to
               be
               rewarded
               or
               punished
               .
               So
               that
               the
               Government
               of
               God
               in
               strictness
               of
               Speech
               ,
               respects
               only
               the
               
                 rational
                 World
              
               consisting
               of
               Angels
               and
               Men.
               
            
             
               As
               for
               the
               Government
               of
               Angels
               't
               is
               impossible
               we
               should
               understand
               any
               more
               of
               it
               than
               what
               God
               hath
               revealed
               ;
               because
               tho
               they
               converse
               with
               us
               and
               our
               Affairs
               ,
               yet
               we
               do
               not
               converse
               with
               them
               ;
               our
               
                 Spiritual
                 Nature
              
               by
               which
               we
               are
               near
               
               allied
               to
               them
               being
               
                 shut
                 up
              
               in
               Matter
               ,
               which
               like
               a
               
                 Wall
                 of
                 Partition
              
               divides
               us
               from
               them
               ,
               and
               hinders
               us
               from
               
                 looking
                 over
              
               into
               their
               World
               ,
               and
               from
               seeing
               their
               Nature
               and
               Operations
               ,
               and
               surveying
               their
               Polity
               and
               Government
               .
               Indeed
               
                 so
                 far
              
               as
               we
               understand
               their
               Natures
               ,
               we
               may
               easily
               understand
               the
               Laws
               by
               which
               God
               Governs
               them
               ;
               because
               we
               know
               Gods
               Laws
               are
               always
               adapted
               to
               the
               Natures
               of
               things
               ;
               and
               consequently
               since
               we
               know
               that
               they
               are
               rational
               Creatures
               ,
               we
               may
               conclude
               from
               thence
               ,
               that
               whatsoever
               is
               fit
               and
               decorous
               for
               rational
               Creatures
               ,
               as
               such
               ,
               they
               stand
               obliged
               to
               by
               the
               Law
               of
               their
               Natures
               .
               But
               since
               there
               are
               particular
               Powers
               and
               Properties
               in
               their
               Natures
               which
               we
               understand
               not
               ,
               't
               is
               impossible
               we
               should
               understand
               all
               the
               particular
               Laws
               by
               which
               they
               are
               Governed
               .
               Only
               thus
               much
               in
               general
               we
               know
               ,
               that
               the
               whole
               Order
               of
               
                 Angelical
                 Beings
              
               were
               from
               the
               first
               Moment
               of
               their
               Creation
               subjected
               to
               Laws
               fitted
               to
               their
               Nature
               ;
               by
               which
               natural
               Laws
               they
               stood
               obliged
               to
               obey
               their
               Creator
               in
               all
               his
               positive
               Commands
               and
               Institutions
               ;
               and
               that
               these
               Laws
               whatsoever
               they
               were
               both
               natural
               and
               positive
               were
               established
               in
               Rewards
               and
               Punishments
               ,
               by
               which
               if
               they
               
               continued
               obedient
               they
               were
               to
               continue
               for
               ever
               in
               their
               most
               blissful
               Ranks
               and
               Stations
               ;
               but
               if
               they
               rebelled
               were
               immediately
               to
               be
               banished
               thence
               into
               everlasting
               Wretchedness
               and
               Misery
               ;
               that
               a
               
                 certain
                 Order
              
               of
               these
               
                 Angelical
                 Beings
              
               ,
               excited
               either
               by
               their
               Pride
               ,
               or
               Envy
               ,
               or
               
                 sensual
                 Affection
              
               ,
               did
               under
               their
               Head
               or
               Chieftain
               revolt
               from
               God
               by
               transgressing
               some
               natural
               or
               positive
               Law
               ,
               for
               which
               they
               were
               expelled
               the
               high
               Territories
               of
               Happiness
               ,
               and
               driven
               into
               these
               lower
               Parts
               of
               the
               World
               ,
               where
               under
               the
               Prince
               of
               their
               Rebellion
               they
               have
               ever
               since
               
                 waged
                 War
              
               against
               God
               and
               Man
               ;
               that
               in
               this
               state
               of
               War
               they
               are
               under
               the
               Restraint
               of
               Gods
               almighty
               Power
               ,
               who
               sets
               Bounds
               to
               their
               Power
               and
               Malice
               which
               it
               cannot
               pass
               ,
               and
               determins
               it
               to
               what
               Ends
               and
               Purposes
               he
               pleases
               ;
               employing
               it
               sometimes
               to
               try
               and
               chasten
               good
               Men
               ,
               sometimes
               to
               execute
               his
               Wrath
               upon
               the
               
                 Children
                 of
                 Disobedience
              
               ,
               and
               sometimes
               again
               letting
               it
               loose
               ,
               merely
               to
               display
               his
               own
               almighty
               Power
               in
               its
               Defeat
               and
               Overthrow
               ;
               in
               which
               State
               they
               are
               reserved
               as
               Prisoners
               
                 at
                 large
              
               to
               the
               Judgment
               of
               the
               great
               Day
               ,
               whereby
               together
               with
               
                 wicked
                 men
              
               they
               shall
               be
               sentenced
               and
               confined
               to
               everlasting
               Flames
               and
               Darkness
               ;
               
               that
               the
               good
               Angels
               in
               reward
               of
               their
               constant
               Obedience
               are
               continued
               and
               fixed
               in
               a
               most
               blissful
               Condition
               ,
               in
               which
               they
               enjoy
               the
               constant
               Smiles
               of
               God
               ,
               and
               the
               unspeakable
               Pleasure
               of
               being
               
                 entirely
                 resigned
              
               to
               his
               Will
               ,
               who
               upon
               all
               Occasions
               sends
               them
               to
               and
               fro
               the
               World
               ,
               as
               the
               great
               Messengers
               and
               Ministers
               of
               his
               Providence
               ,
               to
               Minister
               to
               the
               Recovery
               of
               recoverable
               Sinners
               ,
               and
               to
               pour
               out
               the
               Vials
               of
               his
               Wrath
               upon
               the
               obstinate
               and
               unreclaimable
               ;
               to
               
                 assist
                 ,
                 protect
              
               and
               comfort
               good
               Men
               while
               they
               live
               ,
               and
               when
               they
               depart
               from
               hence
               to
               conduct
               their
               Spirits
               through
               the
               
                 aery
                 Territories
              
               of
               the
               wicked
               Angels
               into
               those
               
                 blissful
                 Mansions
              
               that
               are
               prepared
               to
               receive
               them
               till
               the
               Resurrection
               ;
               at
               which
               time
               their
               Part
               will
               be
               to
               summon
               and
               gather
               both
               the
               good
               and
               bad
               before
               the
               Tribunal
               of
               Christ
               ,
               to
               receive
               their
               final
               Sentence
               to
               everlasting
               Weal
               or
               Wo.
               
            
             
               THIS
               is
               the
               main
               of
               what
               we
               know
               concerning
               Gods
               Government
               of
               Angels
               ;
               the
               sincere
               Belief
               of
               which
               will
               be
               of
               vast
               Advantage
               to
               us
               in
               the
               whole
               Course
               of
               our
               Religion
               .
               For
               since
               there
               is
               such
               a
               mighty
               Colony
               of
               evil
               Angels
               roving
               about
               the
               World
               ,
               watching
               all
               Opportunities
               to
               lay
               Snares
               in
               our
               Way
               ,
               and
               to
               tempt
               us
               into
               their
               Revolt
               and
               Ruin
               ;
               and
               since
               their
               Design
               
               in
               tempting
               us
               now
               ,
               is
               only
               to
               get
               us
               into
               their
               Power
               ,
               that
               so
               they
               may
               torment
               us
               hereafter
               ,
               how
               much
               doth
               it
               concern
               us
               to
               guard
               and
               defend
               our selves
               against
               their
               evil
               Motions
               and
               Suggestions
               ,
               left
               by
               complying
               with
               them
               we
               give
               them
               opportunity
               to
               train
               us
               on
               from
               one
               degree
               of
               Wickedness
               to
               another
               ,
               till
               they
               have
               made
               us
               provoke
               the
               Almighty
               to
               cut
               us
               off
               ,
               and
               abandon
               us
               for
               ever
               to
               their
               Rage
               and
               Fury
               ;
               and
               since
               they
               are
               all
               of
               them
               under
               his
               Restraint
               ,
               and
               can
               proceed
               no
               farther
               in
               their
               mischievous
               Designs
               against
               us
               ,
               than
               he
               lets
               loose
               his
               Chain
               to
               them
               ,
               how
               should
               this
               encourage
               us
               manfully
               to
               struggle
               and
               contend
               against
               them
               ;
               since
               if
               we
               do
               ,
               we
               may
               depend
               upon
               it
               ,
               that
               God
               in
               whose
               Power
               they
               are
               ,
               will
               either
               command
               them
               off
               ,
               or
               at
               least
               not
               permit
               them
               to
               over-power
               us
               with
               Temptation
               .
               And
               since
               by
               Gods
               Permission
               there
               are
               great
               Flocks
               of
               good
               Angels
               always
               hovering
               about
               us
               ,
               to
               guard
               us
               against
               those
               malignant
               ones
               ,
               and
               to
               prompt
               us
               to
               good
               ,
               as
               they
               prompt
               us
               to
               evil
               ,
               and
               with
               their
               holy
               Inspirations
               to
               countermine
               their
               impure
               Suggestions
               ,
               how
               much
               doth
               it
               import
               us
               to
               cherish
               and
               reverence
               every
               pious
               Thought
               and
               Motion
               ,
               since
               for
               all
               we
               know
               it
               may
               be
               the
               Whisper
               of
               some
               
                 Angel
                 of
                 God
              
               ,
               who
               by
               these
               
               and
               
                 such
                 like
              
               holy
               Injections
               is
               now
               strugling
               with
               the
               Powers
               of
               Darkness
               ,
               to
               rescue
               our
               Souls
               out
               of
               their
               hands
               .
               And
               since
               these
               blessed
               and
               benevolent
               Spirits
               do
               by
               Gods
               Appointment
               pitch
               their
               Tents
               about
               good
               Men
               while
               they
               live
               ;
               and
               convoy
               them
               safely
               to
               the
               Seat
               of
               the
               Blessed
               when
               they
               die
               ,
               how
               should
               this
               encourage
               bad
               Men
               to
               be
               good
               ,
               and
               good
               Men
               to
               persevere
               in
               Well-doing
               ;
               since
               they
               place
               and
               continue
               themselves
               under
               the
               blessed
               Patronage
               of
               Angels
               ,
               to
               be
               conducted
               safely
               by
               them
               through
               this
               perillous
               Sea
               to
               the
               calm
               Regions
               of
               
                 eternal
                 Light
              
               ?
               Thus
               the
               Belief
               of
               Gods
               Government
               of
               Angels
               ,
               so
               far
               as
               he
               hath
               thought
               good
               to
               reveal
               it
               to
               us
               ,
               very
               much
               conduces
               to
               a
               
                 hole
                 Life
              
               .
            
             
               BUT
               that
               which
               more
               nearly
               concerns
               us
               ,
               and
               hath
               a
               more
               immediate
               Influence
               on
               our
               Practice
               ,
               is
               his
               Government
               of
               Men
               ;
               the
               Belief
               of
               which
               is
               indispensably
               necessary
               to
               render
               us
               
                 truly
                 religious
              
               .
               Now
               concerning
               this
               Government
               of
               God
               over
               Men
               ,
               there
               are
               seven
               things
               necessary
               to
               be
               believed
               .
            
             
               
                 1.
                 
                 That
                 the
                 great
                 End
                 of
                 Gods
                 Government
                 is
                 the
                 Welfare
                 of
                 Mankind
                 .
              
               
                 2.
                 
                 That
                 in
                 order
                 to
                 this
                 End
                 ,
                 God
                 hath
                 given
                 us
                 Laws
                 for
                 the
                 Regulation
                 and
                 Government
                 of
                 our
                 Actions
                 .
              
               
                 
                 3.
                 
                 That
                 to
                 secure
                 our
                 Obedience
                 to
                 these
                 Laws
                 he
                 hath
                 derived
                 his
                 Authority
                 upon
                 all
                 
                   lawful
                   Sovereignties
                
                 to
                 Govern
                 us
                 according
                 to
                 them
                 .
              
               
                 4.
                 
                 That
                 he
                 is
                 ready
                 to
                 contribute
                 to
                 us
                 all
                 
                   necessary
                   Assistance
                
                 ,
                 to
                 enable
                 us
                 to
                 observe
                 these
                 Laws
                 .
              
               
                 5.
                 
                 That
                 the
                 Assistance
                 he
                 contributes
                 to
                 us
                 is
                 such
                 as
                 supposes
                 us
                 
                   free
                   Agents
                
                 ,
                 and
                 concurs
                 with
                 and
                 maintains
                 our
                 
                   natural
                   Freedom
                
                 .
              
               
                 6.
                 
                 That
                 he
                 takes
                 particular
                 Cognisance
                 of
                 the
                 good
                 and
                 ill
                 Use
                 which
                 we
                 make
                 of
                 our
                 
                   natural
                   Freedom
                
                 .
              
               
                 7.
                 
                 That
                 he
                 will
                 certainly
                 reward
                 or
                 punish
                 us
                 accordingly
                 .
              
            
             
               I.
               To
               oblige
               us
               to
               be
               truly
               religious
               it
               is
               necessary
               we
               should
               believe
               that
               the
               great
               End
               of
               Gods
               Governing
               us
               is
               
                 our
                 Welfare
              
               and
               Happiness
               .
               That
               being
               infinitely
               raised
               above
               all
               Want
               and
               Indigence
               ,
               he
               doth
               not
               assume
               the
               Government
               of
               us
               to
               advance
               himself
               ,
               or
               to
               gratifie
               any
               boundless
               Ambition
               of
               his
               own
               ,
               which
               is
               a
               Vice
               that
               springs
               out
               of
               Poverty
               and
               Indigence
               ,
               and
               therefore
               can
               have
               neither
               Root
               nor
               Room
               in
               a
               Nature
               so
               infinitely
               happy
               as
               his
               ;
               but
               that
               all
               his
               Design
               in
               reigning
               over
               us
               is
               to
               do
               us
               good
               and
               to
               consummate
               our
               Happiness
               ;
               to
               restore
               and
               rectifie
               our
               disordered
               
               Nature
               ,
               and
               to
               advance
               and
               raise
               it
               to
               the
               utmost
               Perfection
               ,
               and
               Bliss
               and
               Glory
               it
               is
               capable
               of
               ;
               to
               protect
               and
               defend
               us
               against
               present
               Evils
               ,
               and
               support
               us
               under
               them
               ,
               and
               convert
               them
               into
               Instruments
               of
               good
               ,
               and
               to
               rescue
               us
               from
               that
               worst
               of
               Evils
               ,
               Sin
               ,
               and
               from
               all
               those
               endless
               Miseries
               it
               is
               pregnant
               with
               .
               This
               we
               ought
               to
               believe
               is
               the
               great
               Scope
               of
               all
               his
               Acts
               of
               Government
               ,
               and
               even
               of
               the
               
                 direct
                 Punishments
              
               he
               inflicts
               ;
               which
               are
               always
               intended
               either
               to
               reclaim
               the
               Offenders
               themselves
               ,
               or
               to
               warn
               others
               by
               the
               sad
               Example
               of
               their
               suffering
               not
               to
               follow
               the
               ill
               Example
               of
               their
               Sin.
               And
               that
               this
               is
               the
               great
               End
               of
               his
               Government
               he
               himself
               hath
               expresly
               declared
               .
               So
               Psal.
               145.9
               .
               we
               are
               assured
               that
               
                 the
                 Lord
                 is
                 good
                 to
                 all
                 ,
                 and
                 that
                 his
                 tender
                 Mercies
                 are
                 over
                 all
                 his
                 Works
              
               ;
               and
               Verse
               13.14
               .
               that
               in
               the
               Exercise
               of
               
                 his
                 everlasting
                 Kingdom
                 ,
                 he
                 upholdeth
                 all
                 that
                 fall
                 ,
                 and
                 raiseth
                 up
                 all
                 that
                 are
                 bowed
                 down
              
               ;
               and
               tho
               in
               the
               Administration
               of
               his
               Government
               ,
               he
               hath
               decreed
               to
               
                 cut
                 off
              
               all
               such
               obstinate
               Rebels
               as
               will
               not
               be
               reduced
               by
               the
               Methods
               of
               his
               Love
               ,
               yet
               he
               hath
               declared
               that
               
                 he
                 is
                 not
                 willing
                 that
                 any
                 should
                 perish
                 ,
                 but
                 that
                 all
                 should
                 come
                 to
                 Repentance
                 ,
              
               2
               Pet.
               3.9
               .
               and
               that
               
                 he
                 would
                 have
                 all
                 men
                 to
                 
                 be
                 saved
                 ,
                 and
                 to
                 come
                 to
                 the
                 knowledge
                 of
                 the
                 Truth
                 ,
              
               1
               Tim.
               2.4
               .
               And
               unless
               we
               believe
               him
               to
               be
               a
               benevolent
               Governor
               ,
               that
               aims
               at
               the
               Good
               of
               his
               Subjects
               ,
               we
               shall
               look
               upon
               his
               Government
               as
               a
               
                 cruel
                 Tyranny
              
               ,
               erected
               for
               no
               other
               End
               but
               to
               squeeze
               and
               oppress
               us
               ,
               to
               inthrall
               our
               Liberty
               ,
               and
               rob
               us
               of
               the
               Rights
               of
               our
               Nature
               ,
               and
               to
               chain
               us
               down
               to
               an
               endless
               and
               easless
               Toil
               and
               Wretchedness
               ;
               and
               whilst
               we
               thus
               look
               upon
               it
               ,
               it
               is
               impossible
               we
               should
               ever
               submit
               to
               it
               with
               that
               generous
               Freedom
               and
               Chearfulness
               that
               true
               Religion
               requires
               .
               But
               if
               we
               firmly
               believe
               that
               the
               great
               Design
               of
               it
               is
               to
               promote
               
                 our
                 Welfare
              
               both
               here
               and
               hereafter
               ,
               we
               have
               all
               the
               reason
               in
               the
               World
               to
               covet
               to
               be
               Governed
               by
               God
               ,
               and
               to
               receive
               
                 his
                 Yoke
              
               as
               a
               mighty
               Grace
               and
               Favour
               .
            
             
               II.
               To
               oblige
               us
               to
               be
               truly
               religious
               it
               is
               also
               necessary
               we
               should
               believe
               that
               God
               hath
               given
               us
               Laws
               for
               the
               Regulation
               and
               Government
               of
               our
               Actions
               .
               For
               without
               Laws
               to
               direct
               Men
               what
               to
               do
               and
               what
               to
               avoid
               ,
               there
               can
               be
               no
               such
               thing
               as
               Government
               ,
               the
               proper
               business
               of
               which
               is
               to
               regulate
               Mens
               Actions
               ,
               and
               without
               a
               Rule
               there
               can
               be
               no
               Regulation
               ;
               so
               that
               divine
               Rules
               or
               Laws
               are
               necessarily
               included
               in
               the
               divine
               Rule
               or
               Government
               ;
               
               and
               as
               God
               cannot
               be
               supposed
               to
               give
               Laws
               without
               Governing
               ,
               so
               neither
               can
               he
               be
               supposed
               to
               Govern
               without
               giving
               Laws
               ;
               so
               that
               unless
               we
               believe
               that
               God
               governs
               us
               by
               Laws
               ,
               we
               are
               utterly
               destitute
               both
               of
               all
               Reason
               why
               and
               of
               all
               Direction
               wherein
               to
               obey
               him
               ,
               and
               have
               neither
               Motive
               to
               inforce
               nor
               Measure
               to
               regulate
               our
               Obedience
               .
               And
               as
               it
               is
               necessary
               we
               should
               believe
               that
               he
               hath
               given
               us
               Laws
               ,
               so
               it
               is
               also
               necessary
               we
               should
               believe
               that
               those
               Laws
               are
               for
               
                 our
                 good
              
               ;
               that
               he
               neither
               imposed
               them
               on
               us
               
                 pro
                 imperio
              
               ,
               as
               arbitrary
               Tests
               and
               Trials
               of
               our
               Obedience
               ,
               nor
               exacts
               them
               of
               us
               to
               serve
               himself
               and
               advance
               his
               own
               Interest
               and
               Greatness
               ,
               but
               that
               the
               great
               Design
               of
               them
               is
               to
               do
               us
               good
               ,
               and
               to
               direct
               our
               Actions
               to
               our
               
                 own
                 Interest
              
               ;
               to
               render
               our
               Lives
               placid
               and
               easie
               ,
               and
               to
               perfect
               and
               glorifie
               our
               Natures
               .
               For
               while
               we
               look
               upon
               the
               Matter
               of
               Gods
               Law
               either
               as
               indifferent
               in
               it self
               ,
               and
               imposed
               upon
               us
               by
               him
               for
               no
               other
               End
               but
               to
               shew
               his
               
                 absolute
                 Sovereinty
              
               over
               us
               ,
               or
               as
               beneficial
               only
               to
               him
               and
               imposed
               upon
               us
               merely
               to
               promote
               his
               Interest
               ,
               it
               is
               impossible
               we
               should
               ever
               comply
               with
               it
               with
               a
               free
               and
               chearful
               Mind
               .
               We
               may
               haply
               obey
               him
               out
               of
               Fear
               and
               Dread
               ,
               because
               
               he
               is
               too
               mighty
               for
               us
               ,
               and
               not
               to
               be
               contended
               with
               without
               infinite
               Peril
               and
               Disadvantage
               ;
               but
               't
               is
               impossible
               we
               should
               obey
               those
               Laws
               with
               a
               resigned
               and
               chearful
               Will
               ,
               from
               which
               we
               only
               fear
               ill
               but
               expect
               no
               benefit
               .
               Wherefore
               to
               oblige
               us
               to
               render
               a
               free
               and
               unforced
               Submission
               to
               Gods
               Laws
               ,
               it
               is
               absolutely
               necessary
               we
               should
               believe
               that
               the
               great
               Design
               of
               them
               is
               the
               good
               of
               those
               they
               are
               imposed
               on
               ;
               and
               so
               the
               Psalmist
               assures
               us
               that
               
                 the
                 Statutes
                 of
                 the
                 Lord
                 are
                 perfect
                 ,
                 converting
                 the
                 Soul
                 and
                 making
                 wise
                 the
                 simple
                 ;
                 right
                 ,
                 rejoycing
                 the
                 Heart
                 ;
                 pure
                 ,
                 enlightning
                 the
                 Eyes
                 ,
                 true
                 and
                 righteous
                 altogether
                 ,
                 more
                 to
                 be
                 desired
                 than
                 Gold
                 ,
                 yea
                 than
                 much
                 fine
                 Gold
                 ,
                 sweeter
                 also
                 than
                 the
                 Honey
                 and
                 the
                 Honey-comb
                 ,
                 and
                 that
                 in
                 keeping
                 them
                 there
                 is
                 great
                 Reward
                 ,
                 Psalm
              
               19.7
               ,
               8
               ,
               9
               ,
               10
               ,
               11.
               and
               that
               
                 the
                 Law
                 of
                 Gods
                 Mouth
                 was
                 better
                 to
                 him
                 ,
              
               that
               is
               ,
               for
               the
               good
               it
               did
               him
               
                 than
                 thousands
                 of
                 Gold
                 and
                 Silver
                 ,
              
               Psalm
               119.72
               .
            
             
               AND
               this
               if
               we
               firmly
               believe
               it
               will
               infinitely
               encourage
               our
               Obedience
               .
               For
               when
               I
               am
               sure
               that
               God
               commands
               me
               nothing
               but
               what
               my
               own
               Health
               and
               Ease
               and
               Happiness
               requires
               ,
               and
               that
               every
               Law
               of
               his
               is
               both
               a
               necessary
               and
               a
               Soverein
               Prescription
               against
               the
               Diseases
               of
               my
               Nature
               ,
               and
               that
               he
               could
               not
               have
               prescribed
               me
               
               less
               than
               he
               hath
               without
               being
               defective
               in
               his
               Care
               of
               my
               Recovery
               and
               Happiness
               ,
               with
               what
               Prudence
               or
               Modesty
               can
               I
               grudg
               to
               obey
               him
               ?
               How
               can
               I
               
                 think
                 much
              
               to
               serve
               him
               ,
               when
               I
               serve
               my self
               by
               it
               to
               the
               best
               Purpose
               in
               the
               World
               ?
               Or
               why
               should
               I
               so
               much
               as
               wish
               that
               he
               had
               not
               imposed
               this
               or
               that
               Law
               on
               me
               ,
               when
               I
               know
               he
               imposed
               it
               to
               no
               other
               End
               but
               to
               oblige
               me
               to
               be
               happy
               ,
               and
               that
               he
               cannot
               Dispense
               with
               any
               Duty
               he
               requires
               of
               me
               without
               giving
               me
               leave
               to
               be
               miserable
               .
               When
               therefore
               Gods
               Authority
               doth
               thus
               
                 strike
                 in
              
               with
               
                 our
                 Interest
              
               ,
               and
               walk
               
                 hand
                 in
                 hand
              
               with
               it
               through
               every
               Duty
               it
               imposes
               ,
               by
               refusing
               to
               obey
               him
               we
               fight
               against
               our selves
               ,
               and
               renounce
               his
               Authority
               and
               
                 our
                 own
              
               Happiness
               together
               .
            
             
               III.
               To
               oblige
               us
               to
               be
               
                 truly
                 religious
              
               it
               is
               also
               necessary
               we
               should
               believe
               that
               to
               secure
               our
               Obedience
               to
               these
               Laws
               ,
               God
               hath
               derived
               his
               own
               Authority
               upon
               all
               lawful
               
                 soverein
                 Powers
              
               ,
               to
               govern
               us
               according
               to
               them
               .
               That
               to
               promote
               our
               Happiness
               which
               is
               the
               End
               of
               his
               Government
               ,
               and
               to
               secure
               our
               Obedience
               to
               his
               Laws
               ,
               which
               are
               the
               Means
               to
               that
               End
               ,
               he
               hath
               established
               a
               
                 visible
                 Authority
              
               upon
               Earth
               to
               represent
               his
               own
               
                 invisible
                 Majesty
              
               ,
               and
               in
               his
               Name
               to
               exact
               our
               Obedience
               
               to
               his
               Laws
               ,
               so
               far
               as
               it
               is
               liable
               to
               their
               Cognisance
               ;
               and
               that
               the
               Persons
               vested
               with
               this
               Authority
               are
               exalted
               by
               it
               above
               all
               Controll
               or
               Resistance
               ,
               and
               in
               their
               several
               Dominions
               placed
               
                 next
                 to
              
               and
               immediately
               under
               God
               ,
               by
               whose
               Commission
               alone
               they
               act
               ,
               and
               to
               whose
               Tribunal
               alone
               they
               are
               accountable
               ;
               so
               that
               by
               resisting
               them
               ,
               we
               do
               as
               much
               resist
               God
               ,
               whose
               
                 Deputy
                 Governors
              
               they
               are
               ,
               as
               a
               Neopolitan
               doth
               the
               King
               of
               Spain
               by
               
                 levying
                 Arms
              
               against
               his
               Vice-roy
               of
               Naples
               ;
               and
               by
               refusing
               to
               obey
               their
               just
               and
               lawful
               Commands
               we
               demur
               to
               Gods
               Authority
               ,
               who
               in
               every
               just
               thing
               they
               impose
               or
               
                 require
                 ,
                 speaks
              
               to
               us
               by
               their
               Mouths
               ,
               and
               Commands
               us
               by
               their
               Laws
               .
               For
               so
               the
               Scripture
               tells
               us
               not
               only
               that
               
                 they
                 are
                 ordained
                 of
                 God
              
               ,
               and
               that
               
                 to
                 resist
                 them
                 is
                 to
                 resist
                 the
                 Ordinance
                 of
                 God
              
               ;
               not
               only
               that
               they
               are
               
                 the
                 Ministers
                 of
                 God
              
               ,
               and
               that
               therefore
               
                 for
                 Conscience
                 sake
              
               ,
               or
               in
               Reverence
               to
               Gods
               Authority
               which
               they
               bear
               ,
               they
               are
               to
               be
               
                 obeyed
                 ,
                 Rom.
              
               13.1
               ,
               2
               ,
               3
               ,
               4
               ,
               5.
               but
               
                 that
                 they
                 judge
                 for
                 God
                 and
                 not
                 for
                 Men
                 ,
              
               2
               Chron.
               19.6
               .
               and
               that
               therefore
               
                 their
                 Judgment
                 is
                 Gods
              
               ,
               Deut.
               1.17
               .
            
             
               THE
               Disbelief
               of
               which
               excludes
               
                 Gods
                 Government
              
               out
               of
               the
               World
               ,
               and
               consequently
               dissolves
               all
               our
               Obligations
               of
               Duty
               
               and
               Allegiance
               to
               him
               .
               For
               how
               can
               he
               be
               
                 supreme
                 Governor
              
               of
               the
               World
               ,
               if
               all
               other
               Governments
               are
               not
               
                 immediately
                 under
              
               him
               ?
               And
               how
               can
               they
               be
               immediately
               under
               him
               if
               they
               are
               not
               immediately
               
                 authorized
                 by
              
               him
               ?
               And
               by
               what
               other
               Right
               can
               any
               Person
               or
               Persons
               pretend
               to
               govern
               in
               Gods
               Kingdom
               under
               him
               ,
               but
               by
               Commission
               from
               him
               ?
               For
               every
               
                 supreme
                 Authority
              
               is
               the
               Head
               and
               Fountain
               of
               
                 all
                 other
              
               Authorities
               ,
               so
               far
               as
               it
               extends
               ;
               and
               if
               it
               be
               not
               so
               ,
               it
               cannot
               be
               supreme
               .
               And
               therefore
               unless
               
                 all
                 Authority
              
               be
               derived
               from
               God
               ,
               he
               can
               have
               no
               such
               thing
               as
               a
               
                 supreme
                 Authority
              
               in
               the
               World.
               And
               this
               I
               doubt
               not
               is
               very
               well
               understood
               by
               our
               
                 Atheistical
                 Politicians
              
               ,
               who
               in
               pursuance
               of
               their
               Denial
               of
               God
               ,
               derive
               
                 all
                 Authority
              
               from
               the
               People
               ;
               being
               truly
               aware
               that
               if
               the
               Authority
               of
               the
               Governors
               can
               be
               derived
               from
               the
               People
               ,
               it
               will
               necessarily
               follow
               that
               both
               must
               be
               independent
               upon
               God
               ,
               and
               that
               to
               derive
               Authority
               to
               govern
               from
               any
               other
               Head
               but
               God
               ,
               is
               to
               deny
               him
               to
               be
               the
               
                 supreme
                 Governor
              
               of
               the
               World
               ,
               which
               is
               the
               thing
               they
               would
               be
               at
               .
               If
               it
               be
               said
               ,
               that
               God
               hath
               given
               Authority
               to
               the
               People
               to
               authorise
               their
               Governors
               ,
               and
               so
               he
               is
               still
               Head
               of
               all
               Authority
               tho
               it
               be
               derived
               
               from
               him
               immediately
               through
               the
               People
               ;
               I
               answer
               ,
               That
               this
               doth
               very
               little
               mend
               the
               matter
               .
               For
               if
               God
               hath
               given
               Authority
               to
               the
               People
               to
               authorise
               their
               Governors
               ,
               he
               hath
               in
               Effect
               given
               the
               Reins
               out
               of
               his
               own
               Hands
               ,
               and
               left
               the
               People
               to
               govern
               the
               World.
               For
               I
               would
               fain
               know
               ,
               do
               Governors
               govern
               by
               Gods
               Authority
               or
               the
               Peoples
               ?
               If
               by
               the
               Peoples
               ,
               't
               is
               the
               People
               that
               govern
               by
               them
               and
               not
               God
               ;
               if
               by
               Gods
               ,
               't
               is
               God
               that
               governs
               by
               them
               and
               not
               the
               People
               .
               In
               short
               ,
               If
               they
               govern
               by
               the
               Peoples
               Authority
               ,
               they
               are
               ,
               
                 as
                 Governors
              
               at
               least
               ,
               independent
               from
               God
               ,
               and
               accountable
               only
               to
               the
               Tribunal
               of
               the
               People
               ;
               if
               by
               Gods
               Authority
               ,
               they
               are
               Independent
               from
               the
               People
               and
               accountable
               only
               to
               the
               Tribunal
               of
               God.
               So
               that
               whether
               he
               authorises
               them
               immediately
               or
               by
               the
               People
               it
               is
               all
               one
               ,
               the
               Question
               being
               not
               so
               much
               how
               they
               are
               authorised
               ,
               as
               by
               what
               Authority
               they
               govern
               ;
               if
               it
               be
               by
               Gods
               ,
               to
               God
               alone
               they
               are
               accountable
               if
               by
               the
               People
               ,
               Gods
               Authority
               is
               quite
               excluded
               from
               having
               any
               hand
               in
               the
               Government
               of
               the
               World.
               In
               short
               ,
               If
               the
               Choice
               of
               the
               People
               makes
               their
               Governor
               without
               Gods
               authorising
               him
               ,
               he
               is
               the
               
                 Peoples
                 Vice-roy
              
               and
               not
               Gods
               ;
               but
               if
               it
               be
               God
               that
               authorises
               him
               ,
               he
               is
               
                 Gods
                 Vice-roy
              
               
               and
               not
               the
               Peoples
               .
               So
               that
               their
               choice
               even
               in
               Elective
               Governments
               can
               signifie
               no
               more
               than
               the
               bare
               presenting
               of
               a
               Person
               to
               God
               to
               be
               authorised
               his
               Vicegerent
               by
               him
               :
               who
               ,
               if
               their
               Choice
               be
               just
               and
               lawful
               ,
               is
               supposed
               to
               consent
               to
               and
               approve
               it
               ,
               and
               thereby
               to
               authorise
               the
               Person
               so
               presented
               .
               For
               
                 sovereign
                 Authority
              
               in
               the
               Abstract
               is
               ordained
               and
               instituted
               by
               God
               ;
               but
               
                 abstract
                 Authority
              
               cannot
               govern
               unless
               some
               Person
               be
               vested
               with
               it
               ;
               and
               to
               vest
               him
               with
               it
               ,
               he
               must
               not
               only
               be
               applied
               to
               the
               Authority
               ,
               but
               the
               Authority
               must
               also
               be
               applied
               to
               him
               ;
               but
               where
               the
               People
               have
               the
               Right
               of
               
                 Election
                 ,
                 they
              
               only
               apply
               the
               Person
               to
               the
               Authority
               ,
               but
               't
               is
               Gods
               Consent
               and
               Approbation
               that
               applies
               the
               Authority
               to
               the
               Person
               ,
               who
               thereupon
               commences
               Supreme
               under
               God
               ,
               and
               hath
               no
               
                 superior
                 Tribunal
              
               but
               Gods
               to
               account
               to
               .
            
             
               AND
               thus
               according
               to
               the
               Prophet
               
                 Daniel
                 ,
                 the
                 most
                 High
                 rules
                 in
                 the
                 Kingdoms
                 of
                 Men
              
               ;
               Because
               as
               Lord
               of
               all
               the
               Lords
               ,
               and
               King
               of
               all
               the
               Kings
               of
               the
               
                 Earth
                 ,
                 he
              
               rules
               and
               governs
               by
               
                 their
                 Ministry
              
               ,
               and
               they
               rule
               and
               govern
               by
               
                 his
                 Authority
              
               .
               So
               that
               to
               secure
               and
               maintain
               the
               Obligations
               which
               
                 Gods
                 Government
              
               of
               the
               World
               devolves
               upon
               us
               ,
               it
               is
               necessary
               we
               should
               believe
               that
               all
               
                 rightful
                 Sovereigns
              
               are
               his
               
               Vicegerents
               ,
               and
               do
               rule
               by
               his
               Commission
               and
               Authority
               ,
               and
               that
               the
               Sword
               which
               they
               bear
               is
               Gods
               ,
               who
               hath
               delivered
               it
               into
               their
               Hands
               ,
               to
               protect
               his
               faithful
               Subjects
               ,
               and
               to
               execute
               his
               Wrath
               ,
               and
               avenge
               his
               Authority
               upon
               Evil-doers
               .
               So
               that
               we
               cannot
               rebel
               against
               them
               ,
               nor
               wilfully
               disobey
               their
               just
               Commands
               ,
               without
               giving
               a
               Defiance
               to
               
                 God
                 himself
              
               ,
               and
               rejecting
               the
               Yoke
               of
               his
               Government
               .
               Whilst
               therefore
               we
               behave
               our selves
               Factiously
               and
               Seditiously
               towards
               those
               whom
               God
               hath
               set
               over
               us
               ,
               we
               live
               as
               Out-laws
               in
               the
               Kingdom
               of
               God
               ,
               without
               any
               respect
               to
               that
               
                 visible
                 Authority
              
               by
               which
               he
               governs
               the
               World
               ;
               and
               whilst
               we
               do
               so
               ,
               all
               our
               Pretences
               to
               Religion
               are
               impudent
               lies
               and
               Impostures
               .
            
             
               IV.
               IN
               order
               to
               our
               being
               
                 truly
                 Religious
              
               it
               is
               also
               necessary
               we
               should
               believe
               that
               God
               is
               ready
               to
               contribute
               to
               us
               all
               that
               Assistance
               which
               is
               necessary
               to
               enable
               us
               to
               observe
               his
               Laws
               .
               That
               whereas
               in
               this
               corrupt
               State
               of
               our
               Nature
               ,
               we
               are
               so
               indisposed
               to
               all
               good
               by
               our
               carnal
               Affections
               and
               vicious
               Habits
               ,
               as
               that
               without
               some
               
                 foreign
                 Aid
              
               it
               is
               morally
               certain
               we
               shall
               never
               be
               reduced
               to
               a
               through
               Compliance
               with
               our
               Duty
               ,
               God
               is
               always
               ready
               not
               only
               to
               second
               but
               to
               prevent
               our
               Endeavours
               ,
               
               to
               inspire
               good
               Thoughts
               into
               our
               Minds
               ,
               and
               by
               them
               to
               kindle
               devout
               Affections
               in
               our
               Wills
               ,
               and
               by
               them
               to
               excite
               us
               to
               a
               constant
               Course
               of
               pious
               and
               virtuous
               Endeavours
               ;
               and
               that
               when
               he
               hath
               proceeded
               
                 thus
                 far
              
               with
               us
               ,
               he
               doth
               not
               presently
               abandon
               us
               to
               our selves
               ,
               and
               leave
               us
               to
               contend
               and
               struggle
               in
               vain
               with
               insuperable
               Difficulties
               ,
               but
               all
               along
               cooperates
               with
               us
               ,
               aids
               and
               assists
               our
               Faculties
               ,
               and
               with
               his
               holy
               Inspirations
               cherishes
               our
               languishing
               Endeavours
               ,
               till
               they
               have
               wrought
               their
               way
               through
               all
               the
               Difficulties
               of
               Religion
               into
               a
               permanent
               State
               of
               Piety
               and
               Virtue
               .
               So
               that
               unless
               we
               either
               turn
               a
               
                 deaf
                 Ear
              
               to
               those
               good
               Thoughts
               he
               suggests
               to
               us
               ,
               and
               refuse
               to
               listen
               to
               their
               Perswasions
               ,
               or
               quench
               those
               holy
               Affections
               which
               they
               kindle
               in
               us
               with
               earthly
               Cares
               and
               Pleasures
               ,
               or
               by
               wilful
               sinning
               harden
               our
               Hearts
               against
               all
               the
               Impressions
               of
               his
               Grace
               ,
               we
               shall
               not
               fail
               of
               being
               frequently
               and
               powerfully
               excired
               by
               him
               to
               Piety
               and
               Virtue
               ;
               and
               when
               he
               thus
               excites
               us
               ,
               if
               we
               do
               not
               wilfully
               slacken
               our
               Endeavours
               ,
               and
               basely
               surrender
               back
               our selves
               to
               our
               Lusts
               ,
               in
               despight
               of
               all
               our
               Resolutions
               and
               his
               Perswasions
               to
               the
               contrary
               ,
               we
               shall
               be
               so
               effectually
               and
               constantly
               assisted
               by
               him
               ,
               as
               that
               it
               
               will
               be
               impossible
               for
               us
               to
               fail
               of
               Success
               .
               For
               thus
               the
               Scripture
               assures
               us
               that
               
                 he
                 gives
                 Grace
                 to
                 the
                 humble
                 ,
              
               1
               Pet.
               5.5
               .
               and
               thereby
               
                 works
                 in
                 them
                 to
                 will
                 and
                 to
                 do
                 ,
                 Phil.
              
               2.13
               .
               and
               that
               to
               this
               End
               
                 he
                 gives
                 his
                 holy
                 Spirit
                 to
                 every
                 one
                 that
                 asks
                 ,
                 Luke
              
               11.13
               .
               The
               Belief
               of
               which
               is
               absolutely
               necessary
               to
               oblige
               us
               to
               submit
               to
               Religion
               .
               For
               tho
               we
               are
               naturally
               free
               to
               Good
               as
               well
               as
               Evil
               ,
               yet
               through
               the
               vicious
               Habits
               we
               have
               generally
               contracted
               either
               through
               youthful
               Levity
               and
               Inconsideration
               ,
               or
               ill
               Education
               and
               Example
               ,
               our
               Liberty
               to
               good
               is
               so
               streightned
               and
               confined
               ,
               that
               whenever
               we
               attempt
               to
               exercise
               it
               ,
               we
               find
               a
               
                 prevailing
                 Byass
              
               on
               our
               Natures
               ,
               that
               carries
               us
               the
               contrary
               way
               ,
               bearing
               before
               it
               all
               our
               good
               Resolutions
               ,
               and
               
                 tiring
                 out
              
               our
               short-breath'd
               Endeavours
               ,
               so
               that
               
                 the
                 good
                 we
                 would
                 ,
                 we
                 do
                 not
                 ,
                 and
                 the
                 evil
                 we
                 would
                 not
                 ,
                 we
                 do
                 .
              
               And
               therefore
               unless
               we
               can
               depend
               upon
               God
               for
               Assistance
               against
               the
               Violence
               and
               Outrage
               of
               our
               bad
               Inclinations
               ,
               after
               we
               have
               once
               strugled
               with
               them
               
                 in
                 vain
              
               ,
               and
               thereby
               made
               a
               woful
               Experiment
               of
               our
               own
               Impotence
               ,
               we
               shall
               out
               of
               mere
               Despair
               of
               prevailing
               against
               them
               ,
               give
               over
               attempting
               it
               and
               utterly
               abandon
               our selves
               to
               their
               Tyranny
               .
            
             
               BUT
               if
               we
               firmly
               believe
               that
               God
               who
               
               knows
               our
               Weakness
               and
               our
               Enemies
               strength
               ,
               will
               in
               Proportion
               to
               both
               readily
               assist
               us
               ,
               whensoever
               we
               heartily
               invoke
               his
               Aid
               ,
               and
               in
               Concurrence
               therewith
               exert
               our
               own
               Endeavour
               ,
               we
               have
               all
               the
               Encouragement
               in
               the
               World
               to
               undertake
               our
               Duty
               maugre
               all
               the
               Difficulties
               that
               attend
               it
               .
               For
               being
               assured
               that
               God
               will
               concur
               with
               our
               Endeavours
               ,
               we
               may
               depend
               upon
               it
               ,
               that
               not
               only
               our
               
                 own
                 Endeavours
              
               are
               in
               our
               Power
               ,
               but
               
                 Gods
                 Assistance
              
               too
               ,
               and
               that
               the
               Corruptions
               of
               our
               Nature
               do
               not
               so
               much
               over-match
               our
               Endeavours
               as
               
                 Gods
                 Assistance
              
               over-matches
               those
               Corruptions
               .
               So
               that
               if
               we
               heartily
               exert
               our
               Endeavour
               ,
               we
               are
               sure
               we
               cannot
               fail
               of
               Success
               ;
               because
               we
               know
               that
               God
               will
               assist
               our
               Endeavour
               ,
               and
               that
               with
               his
               Assistance
               we
               cannot
               but
               be
               victorious
               .
               Since
               therefore
               the
               
                 Grace
                 of
                 God
              
               is
               as
               much
               under
               the
               Command
               of
               our
               Will
               as
               our
               own
               Principles
               of
               Action
               ,
               it
               is
               as
               much
               in
               our
               Power
               to
               do
               that
               which
               we
               cannot
               do
               without
               Gods
               Grace
               ,
               as
               to
               do
               that
               which
               we
               can
               .
               And
               therefore
               if
               
                 Gods
                 Grace
              
               be
               sufficient
               to
               supply
               the
               Defect
               of
               our
               natural
               Power
               ,
               and
               enable
               us
               to
               conquer
               the
               Difficulties
               of
               our
               Duty
               ,
               we
               are
               sure
               there
               is
               nothing
               in
               it
               can
               be
               
                 too
                 hard
              
               for
               us
               ;
               because
               now
               we
               can
               do
               not
               
               only
               all
               that
               we
               can
               do
               by
               our selves
               ,
               but
               also
               all
               that
               we
               can
               do
               by
               the
               
                 Grace
                 of
                 God.
              
               
            
             
               V.
               To
               oblige
               us
               to
               be
               
                 truly
                 Religious
              
               it
               is
               also
               necessary
               we
               should
               believe
               that
               the
               Assistance
               which
               God
               affords
               us
               ,
               is
               such
               as
               supposes
               us
               
                 free
                 Agents
              
               ,
               and
               concurs
               with
               and
               maintains
               our
               
                 natural
                 Freedom
              
               .
               That
               it
               doth
               not
               necessarily
               determine
               us
               to
               good
               ,
               but
               leaves
               it
               to
               our
               own
               
                 free
                 Choice
              
               to
               determine
               our selves
               which
               way
               we
               please
               ;
               that
               as
               he
               acts
               upon
               necessary
               Agents
               by
               a
               necessary
               Influx
               and
               Causality
               which
               they
               cannot
               resist
               ,
               and
               determines
               those
               things
               to
               act
               by
               his
               Will
               ,
               which
               have
               no
               Will
               of
               
                 their
                 own
              
               to
               determine
               them
               ,
               so
               he
               acts
               upon
               free
               Agents
               by
               a
               free
               and
               unconstraining
               Influence
               ,
               
                 i.
                 e.
              
               by
               suggesting
               Arguments
               to
               their
               Minds
               ,
               to
               incline
               and
               perswade
               them
               ,
               but
               leaves
               it
               to
               their
               own
               Liberty
               to
               consider
               those
               Arguments
               or
               not
               ,
               and
               to
               comply
               with
               those
               Perswasions
               or
               reject
               them
               ;
               and
               that
               tho
               as
               he
               hath
               sometimes
               suspended
               the
               Powers
               of
               necessary
               Agents
               and
               interrupted
               the
               natural
               Course
               of
               their
               Motion
               ,
               as
               when
               he
               forbad
               the
               Sun
               to
               move
               ,
               and
               the
               Fire
               to
               burn
               ,
               so
               he
               hath
               at
               other
               times
               restrained
               the
               natural
               Liberty
               of
               
                 free
                 Agents
              
               ,
               and
               determined
               them
               by
               an
               over-ruling
               Necessity
               ,
               yet
               both
               the
               one
               and
               the
               other
               are
               
               extraordinary
               and
               miraculous
               :
               but
               that
               in
               the
               ordinary
               Course
               of
               his
               Government
               ,
               he
               doth
               as
               well
               leave
               
                 free
                 Agents
              
               to
               that
               natural
               Freedom
               with
               which
               he
               first
               created
               them
               ,
               as
               necessary
               ones
               to
               those
               Necessities
               which
               he
               first
               impressed
               upon
               their
               Natures
               .
               For
               his
               Providence
               is
               succedaneous
               to
               his
               Creation
               ,
               and
               did
               at
               first
               begin
               where
               that
               ended
               ,
               and
               doth
               still
               proceed
               as
               it
               
                 began
                 ,
                 ordering
              
               and
               governing
               all
               things
               according
               to
               the
               several
               Frames
               and
               Models
               in
               which
               he
               first
               cast
               and
               created
               them
               .
               Nor
               can
               he
               order
               and
               govern
               them
               otherwise
               without
               unraveling
               his
               own
               Creation
               ,
               and
               making
               things
               to
               be
               otherwise
               than
               he
               first
               made
               them
               .
               For
               how
               can
               he
               ordinarily
               necessitate
               those
               Agents
               whom
               he
               first
               made
               free
               without
               changing
               their
               Natures
               from
               free
               to
               necessary
               ,
               and
               making
               them
               a
               different
               kind
               of
               Being
               than
               he
               made
               them
               ?
               So
               that
               tho
               in
               the
               Course
               of
               his
               Government
               God
               doth
               powerfully
               importune
               and
               perswade
               us
               ,
               yet
               he
               lays
               no
               Necessity
               on
               our
               Wills
               ,
               but
               leaves
               us
               free
               to
               choose
               or
               refuse
               ;
               and
               as
               the
               Temptations
               of
               Sin
               incline
               us
               one
               way
               ,
               so
               the
               
                 Grace
                 of
                 God
              
               inclines
               us
               another
               ,
               but
               both
               leave
               us
               to
               our
               own
               Liberty
               to
               go
               which
               way
               we
               please
               .
               And
               this
               the
               Scripture
               plainly
               asserts
               ,
               where
               it
               makes
               mention
               of
               Mens
               
                 resisting
                 the
                 Holy
                 
                 Ghost
                 ,
                 Acts
              
               7.51
               .
               and
               
                 grieving
                 and
                 quenching
                 the
                 Spirit
                 of
                 God
                 ,
              
               Eph.
               4.30
               .
               1
               Thes.
               5.19
               .
               and
               
                 refusing
                 to
                 hear
                 when
                 God
                 calls
                 ,
                 and
                 to
                 regard
                 when
                 he
                 stretches
                 forth
                 his
                 Hand
                 ,
              
               and
               of
               their
               
                 setting
                 his
                 Counsel
                 at
                 naught
                 and
                 rejecting
                 his
                 Reproofs
                 ,
                 Prov.
              
               1.24
               ,
               25.
               and
               in
               a
               word
               ,
               where
               it
               makes
               mention
               of
               some
               Mens
               baffling
               and
               defeating
               that
               very
               Grace
               which
               would
               have
               conquered
               and
               perswaded
               others
               ,
               Mat.
               11.21
               .
               Which
               plainly
               imply
               that
               all
               that
               Assistance
               to
               do
               our
               Duty
               ,
               that
               God
               ordinarily
               vouchsafes
               us
               in
               the
               Course
               of
               his
               Government
               ,
               is
               such
               as
               no
               way
               determins
               or
               necessitates
               us
               .
            
             
               THE
               Belief
               of
               which
               is
               highly
               necessary
               to
               engage
               us
               in
               the
               Service
               of
               Religion
               .
               For
               while
               Men
               imagine
               that
               their
               Duty
               is
               such
               as
               they
               cannot
               heartily
               comply
               with
               ,
               without
               being
               compelled
               to
               it
               by
               an
               
                 irresistible
                 Grace
              
               ,
               and
               that
               no
               Assistance
               of
               God
               can
               be
               sufficient
               to
               this
               End
               ,
               but
               that
               which
               suspends
               their
               Liberty
               to
               Evil
               ,
               and
               fatally
               determins
               them
               to
               Good
               ,
               what
               should
               move
               them
               to
               exert
               their
               own
               Endeavour
               ?
               Why
               should
               they
               watch
               and
               pray
               and
               strive
               ,
               and
               contend
               against
               a
               corrupt
               Nature
               ?
               For
               if
               God
               will
               make
               them
               good
               irresistibly
               ,
               their
               Endeavour
               is
               needless
               ;
               but
               if
               he
               will
               not
               ,
               it
               is
               
                 Labour
                 in
                 vain
              
               .
               To
               
               what
               End
               should
               they
               ply
               the
               Oar
               to
               stem
               the
               Tide
               of
               a
               degenerate
               Nature
               ,
               since
               without
               an
               
                 irresistible
                 Gale
              
               from
               Heaven
               they
               shall
               never
               succeed
               ,
               and
               with
               it
               they
               shall
               whether
               they
               ply
               or
               no
               ?
               So
               that
               while
               Men
               live
               in
               Expectance
               of
               an
               
                 irresistible
                 Grace
              
               to
               make
               them
               good
               ,
               they
               quit
               themselves
               of
               all
               their
               Obligations
               to
               a
               pious
               and
               
                 virtuous
                 Endeavour
              
               ;
               but
               so
               long
               as
               they
               believe
               that
               
                 Gods
                 Grace
              
               is
               such
               as
               supposes
               and
               leaves
               them
               
                 free
                 ,
                 such
              
               as
               they
               may
               defeat
               or
               prosper
               by
               the
               good
               or
               ill
               use
               of
               their
               Liberty
               ,
               they
               cannot
               but
               discern
               themselves
               infinitely
               obliged
               to
               co-operate
               with
               it
               ,
               to
               listen
               and
               consent
               to
               its
               blessed
               Motions
               and
               Perswasions
               ,
               and
               constantly
               to
               endeavour
               to
               comply
               with
               them
               in
               their
               Actions
               ,
               or
               at
               least
               not
               to
               resist
               them
               ,
               and
               harden
               and
               fortifie
               themselves
               against
               them
               ,
               by
               acting
               counter
               to
               and
               flying
               in
               the
               face
               of
               their
               own
               Convictions
               .
               For
               since
               the
               
                 Grace
                 of
                 God
              
               doth
               not
               determin
               us
               to
               good
               ,
               but
               leaves
               us
               to
               our
               own
               Freedom
               ,
               we
               can
               never
               expect
               to
               be
               determined
               to
               good
               without
               our
               
                 free
                 Concurrence
              
               ;
               which
               if
               we
               refuse
               we
               shall
               certainly
               perish
               in
               our
               Sin
               ,
               and
               have
               not
               only
               the
               Blood
               of
               our
               own
               Souls
               to
               answer
               for
               ,
               but
               all
               that
               Grace
               too
               which
               we
               have
               baffled
               and
               defeated
               .
            
             
               VI.
               To
               oblige
               us
               to
               be
               
                 truly
                 Religious
              
               it
               is
               necessary
               that
               we
               should
               believe
               that
               
               God
               takes
               particular
               Cognisance
               of
               the
               good
               and
               ill
               Use
               we
               make
               of
               our
               
                 natural
                 Freedom
              
               ;
               that
               he
               doth
               not
               merely
               gaze
               upon
               our
               Actions
               as
               an
               indifferent
               and
               unconcerned
               Spectator
               ,
               but
               beholds
               them
               with
               the
               highest
               Concern
               and
               Regard
               ,
               with
               infinite
               Complacency
               or
               Detestation
               ,
               and
               treasures
               them
               up
               in
               his
               all-comprehending
               Mind
               ,
               to
               be
               produced
               for
               or
               against
               us
               in
               the
               day
               of
               fearful
               Reckonings
               and
               Accounts
               ;
               that
               he
               doth
               not
               inspect
               our
               Actions
               with
               a
               passant
               and
               cursory
               View
               ,
               as
               things
               of
               little
               or
               no
               Moment
               ,
               but
               lays
               them
               up
               in
               everlasting
               Remembrance
               ,
               so
               that
               every
               good
               or
               ill
               thing
               we
               do
               stands
               upon
               Record
               in
               the
               Mind
               of
               God
               in
               order
               to
               our
               final
               Acquittal
               or
               Condemnation
               .
               For
               so
               the
               Scripture
               tells
               us
               ,
               not
               only
               that
               
                 Gods
                 Eyes
                 are
                 upon
                 the
                 Ways
                 of
                 Man
                 ,
                 and
                 that
                 he
                 seeth
                 all
                 his
                 goings
                 ,
                 Job
              
               34.21
               .
               and
               that
               
                 his
                 Eyes
                 run
                 to
                 and
                 fro
                 throughout
                 the
                 Earth
                 ,
                 and
                 are
                 in
                 every
                 Place
                 beholding
                 the
                 good
                 and
                 Evil
                 ,
              
               2
               Chron.
               16.9
               .
               and
               Prov.
               15.3
               .
               but
               that
               he
               sees
               good
               Actions
               tho
               
                 done
                 in
                 secret
                 ,
                 and
                 will
                 reward
                 them
                 openly
                 ,
                 Matth.
              
               6.6
               .
               and
               that
               
                 he
                 will
                 bring
                 every
                 work
                 into
                 Judgment
                 with
                 every
                 secret
                 thing
                 whether
                 it
                 be
                 good
                 or
                 evil
                 ,
                 Eccles.
              
               12.14
               .
            
             
               THE
               Belief
               of
               which
               is
               absolutely
               necessary
               to
               found
               the
               Obligations
               of
               Religion
               .
               
               For
               if
               we
               suppose
               either
               that
               God
               sees
               not
               our
               Actions
               ,
               or
               looks
               upon
               them
               with
               an
               indifferent
               Eye
               ,
               without
               taking
               any
               Notice
               or
               Cognisance
               of
               them
               ,
               there
               is
               no
               
                 religious
                 Consideration
              
               can
               oblige
               us
               .
               For
               upon
               this
               Supposal
               ,
               our
               Actions
               must
               all
               be
               indifferent
               to
               him
               ;
               and
               if
               they
               are
               indifferent
               to
               him
               ,
               what
               reason
               have
               we
               to
               make
               any
               difference
               between
               them
               ?
               'T
               is
               true
               ,
               good
               Actions
               are
               in
               themselves
               beneficial
               and
               evil
               ones
               prejudicial
               to
               us
               ,
               and
               therefore
               for
               our
               own
               
               Interest-sake
               we
               ought
               to
               choose
               the
               one
               and
               refuse
               the
               other
               ;
               but
               this
               abstracted
               from
               all
               Respects
               to
               God
               ,
               is
               only
               a
               Prudential
               and
               not
               a
               
                 religious
                 Obligation
              
               ;
               but
               why
               should
               we
               do
               any
               good
               or
               avoid
               any
               evil
               upon
               Gods
               account
               ,
               if
               Good
               and
               Evil
               are
               alike
               to
               him
               ?
               But
               if
               we
               firmly
               believe
               that
               God
               not
               only
               sees
               whatsoever
               we
               do
               ,
               but
               takes
               particular
               Notice
               of
               all
               our
               good
               and
               evil
               Actions
               ,
               and
               out
               of
               an
               high
               Complacency
               in
               the
               one
               and
               Abhorrence
               of
               the
               other
               treasures
               up
               both
               in
               everlasting
               Remembrance
               ,
               we
               cannot
               but
               discern
               our selves
               obliged
               by
               all
               the
               Reason
               in
               the
               World
               ▪
               to
               choose
               what
               is
               good
               ,
               and
               eschew
               what
               is
               evil
               .
               For
               what
               an
               infinite
               Encouragement
               is
               it
               to
               do
               good
               ,
               to
               consider
               that
               while
               we
               are
               doing
               it
               Gods
               Eye
               is
               upon
               us
               ,
               regarding
               us
               with
               high
               
               Applause
               and
               Approbation
               ,
               and
               entering
               it
               with
               all
               its
               acceptable
               Circumstances
               into
               the
               eternal
               Record
               of
               his
               own
               Mind
               ,
               from
               whence
               it
               shall
               be
               produced
               in
               the
               
                 last
                 Day
              
               ,
               and
               proclaimed
               before
               Men
               and
               Angels
               to
               our
               everlasting
               Honour
               and
               Glory
               ?
               So
               that
               when
               our
               Memory
               is
               lost
               upon
               Earth
               ,
               and
               all
               that
               we
               did
               is
               
                 swallowed
                 up
              
               in
               the
               deep
               Abyss
               of
               Oblivion
               ,
               all
               our
               Pieties
               and
               Virtues
               shall
               be
               famed
               in
               the
               Records
               of
               Heaven
               ,
               and
               have
               
                 everlasting
                 Memorials
              
               in
               the
               Mind
               of
               God.
               As
               on
               the
               contrary
               ,
               what
               an
               infinite
               Discouragement
               is
               it
               from
               sinning
               ,
               to
               consider
               that
               the
               Eye
               of
               that
               God
               to
               whom
               
                 Vengeance
                 belongs
              
               ,
               is
               intent
               upon
               us
               ,
               following
               us
               through
               all
               our
               Retreats
               and
               Concealments
               ,
               and
               Recording
               every
               ill
               Deed
               with
               all
               its
               foul
               Aggravations
               in
               the
               eternal
               Volumes
               of
               his
               own
               Remembrance
               ,
               which
               he
               will
               
                 one
                 Day
              
               most
               certainly
               open
               and
               read
               out
               before
               all
               the
               World
               to
               our
               everlasting
               Shame
               and
               Confusion
               ?
               So
               that
               when
               the
               pleasure
               of
               our
               Sin
               is
               gone
               ,
               and
               all
               that
               rendred
               it
               tempting
               or
               desirable
               for
               ever
               vanisht
               and
               forgotten
               ,
               the
               Shame
               and
               Infamy
               of
               it
               shall
               stand
               upon
               Record
               ,
               and
               be
               transmitted
               down
               to
               eternal
               Ages
               .
            
             
               VII
               .
               and
               Lastly
               ,
               To
               oblige
               us
               to
               be
               
                 truly
                 religious
              
               it
               is
               also
               necessary
               we
               should
               
               believe
               that
               God
               will
               reward
               and
               punish
               us
               according
               to
               our
               doings
               ;
               that
               he
               is
               neither
               an
               idle
               nor
               an
               impotent
               Spectator
               of
               our
               Actions
               ,
               that
               merely
               pleases
               and
               vexes
               himself
               with
               the
               Contemplation
               of
               them
               ;
               but
               that
               all
               the
               Notice
               he
               takes
               of
               them
               is
               in
               order
               to
               his
               rewarding
               and
               punishing
               them
               ,
               which
               he
               will
               one
               day
               most
               certainly
               do
               to
               our
               everlasting
               Joy
               or
               Confusion
               .
               But
               because
               this
               Argument
               will
               be
               the
               Subject
               of
               the
               ensuing
               Chapter
               ,
               I
               shall
               insist
               no
               farther
               on
               it
               here
               .
            
          
           
             
               SECT
               .
               II.
               Of
               the
               Proofs
               and
               Evidences
               which
               there
               are
               to
               create
               in
               us
               a
               Belief
               of
               the
               
                 divine
                 Providence
              
               .
            
             
               HAVING
               in
               the
               foregoing
               Section
               given
               an
               account
               of
               those
               Parts
               or
               Branches
               of
               the
               
                 Divine
                 Providence
              
               ,
               which
               are
               necessary
               to
               be
               believed
               in
               order
               to
               the
               founding
               the
               Obligations
               of
               Religion
               ;
               I
               shall
               proceed
               in
               the
               next
               place
               ,
               to
               shew
               what
               Evidences
               there
               are
               to
               create
               this
               Belief
               in
               us
               ;
               and
               because
               this
               is
               the
               great
               Fundamental
               of
               all
               Religion
               ,
               upon
               the
               Belief
               of
               which
               it
               all
               immediately
               depends
               ,
               I
               shall
               endeavour
               to
               demonstrate
               the
               Truth
               of
               it
               ,
            
             
               
               
                 1.
                 
                 
                   A
                   priori
                
                 ,
                 by
                 Arguments
                 drawn
                 from
                 
                   God
                   himself
                
                 .
              
               
                 2.
                 
                 
                   A
                   posteriori
                
                 ,
                 by
                 Arguments
                 drawn
                 from
                 
                   sensible
                   Effects
                
                 of
                 God
                 in
                 the
                 World.
                 
              
            
             
               I.
               I
               shall
               endeavour
               to
               assert
               the
               Truth
               of
               a
               
                 divine
                 Providence
              
               by
               Arguments
               drawn
               from
               
                 God
                 himself
              
               .
               For
               supposing
               that
               there
               is
               a
               God
               ,
               that
               is
               to
               say
               ,
               an
               infinitely
               wise
               ,
               and
               good
               and
               powerful
               Cause
               of
               all
               things
               ,
               (
               which
               I
               doubt
               not
               to
               make
               appear
               when
               I
               come
               to
               discourse
               of
               the
               
                 sensible
                 Effects
              
               of
               God
               in
               the
               World
               )
               it
               will
               from
               thence
               necessarily
               follow
               that
               he
               
                 upholds
                 ,
                 disposes
              
               and
               governs
               all
               things
               by
               an
               over-ruling
               Providence
               ;
               For
            
             
               
                 1.
                 
                 If
                 there
                 be
                 such
                 a
                 God
                 ,
                 he
                 must
                 necessarily
                 be
                 and
                 exist
                 of
                 himself
                 ,
                 without
                 any
                 dependence
                 upon
                 any
                 
                   superior
                   Cause
                
                 .
              
               
                 2.
                 
                 He
                 must
                 necessarily
                 be
                 the
                 Cause
                 of
                 all
                 other
                 things
                 that
                 are
                 and
                 do
                 exist
                 .
              
               
                 3.
                 
                 He
                 must
                 necessarily
                 be
                 
                   present
                   with
                
                 all
                 things
                 .
              
               
                 4.
                 
                 Where
                 ever
                 he
                 is
                 ,
                 so
                 active
                 are
                 his
                 Perfections
                 that
                 he
                 cannot
                 but
                 operate
                 wheresoever
                 he
                 finds
                 Objects
                 to
                 work
                 upon
                 .
                 From
                 all
                 which
                 I
                 shall
                 make
                 appear
                 it
                 will
                 necessarily
                 follow
                 ,
                 that
                 he
                 continually
                 exercises
                 an
                 over-ruling
                 Providence
                 over
                 the
                 World.
                 
              
            
             
               I.
               IF
               there
               be
               a
               God
               he
               must
               necessalily
               
               exist
               or
               be
               of
               himself
               without
               Dependence
               on
               any
               
                 superiour
                 Cause
              
               .
               For
               when
               we
               speak
               of
               God
               ,
               we
               mean
               by
               him
               a
               Being
               that
               is
               as
               perfect
               as
               it
               is
               possible
               ,
               that
               hath
               nothing
               before
               him
               ,
               nothing
               superior
               to
               him
               ,
               nothing
               greater
               than
               himself
               ;
               which
               cannot
               be
               meant
               of
               any
               derived
               Being
               ;
               because
               all
               Effects
               are
               after
               their
               Causes
               ,
               and
               in
               some
               respect
               inferiour
               to
               them
               ,
               as
               deriving
               their
               Beings
               ,
               and
               all
               their
               Excellencies
               and
               Perfections
               from
               them
               .
               But
               to
               say
               of
               God
               that
               he
               is
               after
               or
               any
               way
               inferiour
               to
               any
               Cause
               ,
               is
               a
               palpable
               Contradiction
               to
               the
               very
               Notion
               of
               him
               ;
               't
               is
               to
               say
               that
               there
               is
               something
               before
               the
               eternal
               Something
               ,
               superior
               to
               the
               Supreme
               Something
               ,
               more
               perfect
               than
               infinite
               Perfection
               .
               So
               that
               either
               there
               can
               be
               no
               such
               Being
               as
               a
               God
               in
               the
               World
               ,
               or
               he
               must
               be
               
                 of
                 himself
              
               or
               from
               his
               own
               Essence
               ,
               in
               which
               there
               must
               be
               such
               an
               infinite
               Fulness
               of
               Being
               ,
               as
               that
               from
               all
               Eternity
               past
               to
               all
               Eternity
               
                 to
                 come
              
               it
               is
               infinitely
               removed
               from
               
                 not
                 Being
              
               ,
               and
               so
               by
               a
               Necessity
               of
               Nature
               must
               from
               ever
               have
               been
               and
               for
               ever
               be
               .
               And
               such
               a
               Being
               we
               must
               admit
               of
               whether
               we
               will
               admit
               of
               a
               God
               or
               no
               ;
               for
               either
               we
               must
               allow
               that
               
                 this
                 World
              
               ,
               or
               at
               least
               the
               Matter
               of
               it
               exists
               of
               it self
               by
               its
               own
               
                 never
                 ▪
                 
                 failing
              
               Fulness
               of
               Being
               ,
               without
               ever
               needing
               any
               Cause
               to
               produce
               it
               ,
               (
               which
               as
               I
               shall
               shew
               you
               by
               and
               by
               is
               impossible
               )
               or
               that
               all
               things
               in
               it
               derive
               their
               Being
               from
               some
               
                 first
                 Cause
              
               who
               having
               no
               Cause
               in
               being
               before
               him
               must
               necessarily
               be
               uncaused
               and
               unproduced
               ;
               and
               if
               God
               exists
               
                 of
                 himself
              
               ,
               as
               he
               must
               do
               supposing
               he
               is
               ,
               he
               must
               be
               superiour
               to
               all
               things
               ;
               for
               that
               which
               is
               of
               it self
               cannot
               but
               be
               ,
               and
               that
               which
               cannot
               but
               be
               can
               have
               no
               Power
               above
               it
               ,
               because
               if
               it
               hath
               ,
               that
               Power
               might
               have
               either
               hindered
               or
               extinguished
               its
               Being
               ,
               and
               so
               it
               might
               not
               have
               been
               .
            
             
               So
               that
               Gods
               Self-existence
               necessarily
               supposes
               him
               exalted
               above
               all
               Power
               and
               Superiority
               ,
               and
               consequently
               to
               be
               the
               supreme
               and
               sovereign
               Power
               over
               all
               things
               ;
               but
               to
               suppose
               him
               to
               be
               supreme
               and
               Sovereign
               without
               exercising
               Rule
               and
               Domion
               ,
               is
               ridiculous
               ;
               for
               without
               the
               Exercise
               of
               Dominion
               supreme
               Power
               is
               but
               a
               useless
               and
               insignificant
               Cypher-flourish
               with
               a
               glorious
               Name
               ,
               Rule
               and
               Dominion
               being
               the
               only
               proper
               Sphere
               for
               
                 supreme
                 Power
              
               ,
               as
               such
               ,
               to
               move
               and
               act
               in
               .
               So
               that
               unless
               God
               rules
               and
               governs
               ,
               he
               is
               supreme
               to
               
                 no
                 Purpose
              
               ,
               and
               his
               sovereign
               Power
               is
               useless
               and
               
                 in
                 vain
              
               ;
               for
               if
               he
               exert
               his
               sovereign
               Power
               
                 at
                 all
              
               ,
               it
               must
               be
               in
               Rule
               
               and
               Dominion
               ,
               which
               is
               its
               only
               natural
               Province
               ;
               but
               if
               he
               doth
               not
               ,
               his
               Sovereignty
               is
               only
               a
               
                 Majestick
                 Sloth
              
               that
               sits
               sleeping
               in
               an
               awful
               Throne
               with
               its
               Hands
               in
               its
               Bosom
               ,
               without
               ever
               doing
               any
               thing
               that
               is
               Sovereign
               ;
               and
               of
               what
               Use
               is
               that
               
                 sovereign
                 Power
              
               that
               never
               exercises
               any
               act
               of
               Sovereignty
               ?
               Since
               therefore
               Gods
               Self-Existence
               necessarily
               supposes
               his
               
                 sovereign
                 Power
              
               over
               all
               things
               ,
               we
               must
               either
               grant
               that
               he
               continually
               exercises
               this
               Power
               in
               ruling
               and
               governing
               the
               World
               ,
               or
               assert
               that
               it
               is
               utterly
               useless
               and
               
                 in
                 vain
              
               ,
               which
               as
               I
               shall
               shew
               by
               and
               by
               is
               as
               absurd
               as
               it
               is
               blasphemous
               .
            
             
               II.
               If
               there
               be
               a
               God
               he
               must
               necessarily
               be
               the
               Cause
               of
               all
               other
               things
               that
               are
               and
               do
               exist
               .
               For
               whatsoever
               might
               not
               have
               been
               ,
               or
               may
               not
               be
               ,
               must
               be
               derived
               from
               something
               which
               cannot
               
                 but
                 be
              
               .
               If
               it
               might
               not
               have
               been
               how
               came
               it
               to
               be
               ?
               Not
               from
               it self
               to
               be
               sure
               ,
               for
               then
               it
               must
               always
               have
               necessarily
               been
               ;
               and
               therefore
               it
               must
               finally
               be
               resolved
               into
               some
               other
               Cause
               which
               is
               of
               it self
               ,
               and
               so
               cannot
               but
               always
               
                 have
                 been
              
               and
               always
               be
               .
               Now
               that
               this
               World
               is
               not
               of
               it self
               ,
               but
               from
               some
               other
               Cause
               that
               is
               of
               it self
               is
               evident
               ;
               because
               whatsoever
               is
               of
               it self
               ,
               must
               necessarily
               have
               all
               the
               Being
               ,
               and
               all
               
               the
               Perfection
               of
               Being
               that
               is
               possible
               .
               For
               that
               which
               is
               of
               it self
               is
               necessarily
               of
               it self
               ,
               and
               it
               is
               not
               only
               true
               
                 that
                 it
                 cannot
                 but
                 be
              
               ,
               but
               also
               
                 that
                 it
                 cannot
                 but
                 be
                 of
                 it self
              
               ;
               for
               if
               it
               might
               not
               have
               been
               of
               it self
               ,
               it
               might
               not
               have
               been
               
                 at
                 all
              
               ,
               because
               it self
               or
               its
               
                 own
                 Essence
              
               is
               the
               only
               Ground
               or
               Reason
               of
               its
               Being
               ;
               and
               therefore
               if
               that
               Reason
               might
               have
               failed
               it
               might
               never
               have
               been
               
                 at
                 all
              
               .
               Now
               that
               which
               necessarily
               is
               of
               it self
               ,
               hath
               neither
               actual
               nor
               possible
               Cause
               of
               Being
               ;
               for
               if
               it
               hath
               an
               actual
               Cause
               ,
               it
               is
               not
               of
               it self
               ;
               if
               any
               possible
               one
               ,
               it
               is
               not
               necessarily
               of
               it self
               ;
               and
               if
               it
               hath
               no
               possible
               Cause
               of
               Being
               ,
               it
               is
               all
               that
               its
               possible
               to
               be
               ,
               that
               is
               ,
               it
               is
               so
               compleat
               and
               perfect
               ,
               that
               no
               possible
               Being
               or
               Perfection
               of
               Being
               can
               be
               added
               to
               it
               .
            
             
               BESIDES
               ,
               that
               which
               is
               of
               it self
               includes
               Necessity
               of
               Being
               in
               its
               Essence
               ,
               and
               that
               which
               includes
               Necessity
               of
               Being
               ,
               must
               always
               actually
               be
               what
               it
               is
               ,
               and
               have
               nothing
               potential
               in
               its
               Nature
               ;
               and
               that
               which
               hath
               nothing
               potential
               must
               have
               all
               possible
               Being
               and
               Perfection
               .
               For
               if
               there
               be
               any
               possible
               Perfection
               of
               Being
               which
               it
               hath
               not
               ,
               it
               must
               be
               in
               possibility
               of
               being
               what
               it
               is
               not
               ;
               and
               if
               so
               ,
               it
               is
               not
               necessarily
               what
               it
               is
               .
               So
               that
               if
               the
               World
               be
               of
               it self
               ,
               it
               must
               include
               in
               the
               Nature
               
               of
               it
               a
               Necessity
               of
               Being
               ;
               and
               if
               so
               ,
               it
               must
               always
               actually
               be
               ,
               that
               is
               ,
               be
               always
               out
               of
               all
               Possibility
               either
               of
               
                 not
                 being
              
               or
               of
               being
               what
               it
               
                 is
                 not
              
               ;
               and
               if
               it
               be
               out
               of
               all
               Possibility
               of
               not
               Being
               ,
               it
               must
               have
               all
               Possible
               Being
               ;
               if
               out
               of
               all
               Possibility
               of
               being
               what
               it
               is
               not
               ,
               it
               must
               have
               all
               possible
               
                 Perfection
                 of
                 Being
              
               ,
               that
               is
               ,
               all
               possible
               Power
               and
               Knowledge
               and
               Wisdom
               and
               Goodness
               ,
               which
               do
               all
               as
               necessarily
               result
               from
               Self-Being
               as
               any
               
                 essential
                 Property
              
               from
               any
               Essence
               .
               Since
               therefore
               this
               material
               World
               hath
               none
               of
               these
               
                 possible
                 Perfections
              
               of
               Being
               in
               it
               ,
               it
               is
               impossible
               it
               should
               be
               of
               it self
               ,
               and
               if
               it
               be
               not
               of
               it self
               ,
               it
               must
               have
               a
               Cause
               of
               Being
               that
               is
               distinct
               from
               and
               before
               it self
               ;
               and
               what
               can
               this
               Cause
               be
               but
               God
               ;
               since
               that
               which
               caused
               the
               World
               must
               be
               before
               all
               Causes
               ,
               and
               that
               which
               is
               before
               all
               Causes
               must
               be
               uncaused
               and
               of
               it self
               ,
               and
               that
               which
               is
               of
               it self
               must
               have
               
                 all
                 possible
                 Perfection
              
               ,
               and
               consequently
               be
               God.
               
            
             
               SINCE
               therefore
               the
               World
               was
               made
               by
               God
               ,
               it
               will
               from
               hence
               necessarily
               follow
               that
               it
               is
               ruled
               and
               governed
               by
               him
               .
               For
               if
               he
               made
               the
               World
               ,
               to
               be
               sure
               he
               made
               it
               for
               
                 some
                 End
              
               ,
               it
               being
               unconceivable
               that
               infinite
               Wisdom
               should
               frame
               a
               World
               that
               is
               capable
               of
               the
               most
               noble
               and
               excellent
               Ends
               ,
               without
               designing
               it
               to
               
               any
               End
               at
               all
               ;
               and
               if
               he
               designed
               it
               for
               any
               End
               ,
               to
               be
               sure
               he
               is
               concerned
               that
               that
               End
               whatever
               it
               be
               should
               be
               accomplished
               ;
               and
               if
               he
               be
               ,
               his
               own
               Concernment
               will
               lead
               him
               to
               the
               Exercise
               of
               a
               Providence
               ,
               which
               is
               nothing
               else
               but
               a
               constant
               and
               steady
               Guidance
               of
               those
               Beings
               which
               he
               hath
               made
               ,
               to
               those
               common
               and
               particular
               Ends
               for
               which
               he
               made
               them
               .
               For
               if
               he
               made
               them
               for
               any
               End
               ,
               to
               be
               sure
               whatever
               it
               was
               ,
               he
               did
               not
               let
               it
               drop
               out
               of
               his
               Mind
               and
               Thoughts
               as
               soon
               as
               he
               had
               made
               them
               ,
               but
               still
               carries
               it
               along
               in
               his
               Eye
               and
               Intention
               ;
               and
               if
               he
               still
               intends
               that
               End
               ,
               there
               is
               no
               doubt
               but
               he
               still
               prosecutes
               it
               ,
               which
               he
               cannot
               do
               without
               a
               Providence
               ;
               for
               how
               can
               he
               drive
               things
               on
               to
               the
               Ends
               for
               whice
               he
               made
               them
               ,
               if
               he
               be
               withdrawn
               from
               the
               World
               ,
               and
               hath
               wholly
               sequestred
               himself
               from
               all
               the
               Affairs
               of
               it
               ?
            
             
               III.
               IF
               there
               be
               a
               God
               ,
               he
               must
               necessarily
               be
               
                 present
                 with
              
               all
               things
               ;
               because
               being
               
                 of
                 himself
              
               without
               any
               Cause
               ,
               he
               must
               be
               without
               any
               Bounds
               or
               Limits
               of
               Being
               .
               For
               it
               is
               altogether
               unconceivable
               how
               any
               thing
               that
               is
               of
               it self
               should
               be
               restrained
               or
               
                 limited
                 by
              
               it self
               .
               For
               tho
               we
               must
               allow
               something
               to
               be
               of
               it self
               whether
               we
               will
               admit
               of
               a
               God
               or
               no
               ,
               yet
               we
               cannot
               
               suppose
               that
               which
               is
               of
               it self
               to
               be
               the
               Cause
               of
               it self
               ,
               without
               a
               Contradiction
               ;
               because
               every
               Cause
               must
               be
               before
               its
               Effect
               ;
               and
               therefore
               to
               suppose
               that
               which
               is
               of
               it self
               ,
               to
               be
               the
               Cause
               of
               it self
               ,
               is
               to
               suppose
               it
               to
               be
               before
               it self
               ,
               that
               is
               ,
               to
               be
               when
               it
               is
               not
               ,
               or
               to
               be
               and
               not
               be
               together
               ,
               which
               is
               impossible
               .
               When
               therefore
               we
               say
               that
               something
               is
               
                 of
                 it self
              
               ,
               our
               meaning
               can
               be
               no
               other
               that
               this
               ,
               that
               it
               hath
               such
               an
               
                 immense
                 Plenitude
              
               of
               Being
               in
               it self
               ,
               as
               that
               it
               neither
               needed
               nor
               required
               any
               Cause
               to
               produce
               it
               ;
               and
               how
               can
               that
               which
               is
               of
               it self
               without
               being
               the
               Cause
               of
               it self
               ,
               be
               any
               way
               restrained
               or
               limited
               by
               it self
               ?
               For
               that
               which
               limits
               Beings
               ,
               is
               only
               the
               Will
               or
               Power
               of
               their
               Causes
               ,
               which
               either
               would
               not
               or
               could
               not
               bestow
               any
               further
               Being
               or
               Perfection
               upon
               them
               ;
               and
               therefore
               only
               such
               things
               as
               are
               caused
               are
               limited
               ,
               because
               they
               being
               produced
               out
               of
               nothing
               ,
               are
               only
               
                 so
                 far
              
               and
               no
               farther
               brought
               into
               Being
               ,
               as
               their
               Cause
               was
               willing
               or
               able
               to
               bring
               them
               .
               That
               therefore
               which
               exists
               of
               it self
               without
               any
               Cause
               of
               Being
               ,
               must
               exist
               of
               it self
               without
               any
               Limits
               of
               Being
               ;
               because
               it
               was
               neither
               limited
               by
               it self
               nor
               by
               any
               other
               Cause
               ;
               and
               that
               which
               hath
               nothing
               to
               
               limit
               it
               ,
               must
               necessarily
               be
               immense
               and
               boundless
               .
               God
               therefore
               being
               this
               
                 Self-existing
                 Being
              
               ,
               must
               necessarily
               be
               of
               an
               
                 unlimited
                 Essence
              
               ;
               an
               Essence
               which
               no
               
                 possible
                 Space
              
               can
               either
               circumscribe
               or
               define
               ,
               but
               must
               necessarily
               be
               diffused
               all
               
                 through
                 ,
                 circumfused
              
               all
               about
               ,
               and
               
                 present
                 with
              
               all
               things
               .
            
             
               AND
               if
               he
               be
               
                 present
                 with
              
               all
               things
               ,
               how
               is
               it
               imaginable
               he
               should
               
                 sit
                 still
              
               among
               them
               ,
               and
               exercise
               no
               Providence
               over
               them
               ?
               For
               since
               he
               is
               a
               
                 living
                 Being
              
               ,
               he
               must
               be
               vitally
               present
               wheresoever
               he
               is
               ,
               and
               that
               he
               should
               be
               vitally
               and
               yet
               unactively
               present
               among
               a
               
                 World
                 of
                 Beings
              
               ,
               that
               he
               should
               live
               in
               this
               wide
               Vniversity
               of
               things
               ,
               and
               in
               every
               Part
               of
               it
               ,
               and
               yet
               take
               no
               more
               
                 Notice
                 of
              
               ,
               have
               no
               more
               
                 Influence
                 upon
              
               it
               than
               if
               he
               were
               a
               dead
               and
               sensless
               Idol
               ,
               is
               altogether
               inconceivable
               ;
               and
               we
               may
               as
               well
               imagine
               a
               Sun
               in
               the
               Universe
               without
               Heat
               or
               Light
               ,
               as
               a
               living
               God
               surrounding
               and
               penetrating
               all
               things
               ,
               without
               ever
               exerting
               his
               
                 active
                 Powers
              
               ,
               or
               
                 shedding
                 forth
              
               his
               
                 vital
                 Influence
              
               upon
               them
               .
               For
               where
               ever
               
                 life
                 is
              
               it
               will
               operate
               ;
               and
               therefore
               since
               God
               who
               is
               all
               Life
               and
               
                 Activity
                 is
              
               every
               where
               ,
               he
               must
               operate
               every
               where
               ,
               and
               if
               he
               operate
               every
               where
               ,
               that
               Operation
               is
               an
               
                 Vniversal
                 Providence
              
               .
            
             
             
               IV.
               and
               Lastly
               .
               IF
               there
               be
               a
               God
               ,
               he
               must
               be
               endowed
               with
               all
               those
               active
               Perfections
               of
               Power
               and
               
                 Wisdom
                 ,
                 Justice
              
               and
               Goodness
               ;
               all
               which
               must
               be
               present
               wheresoever
               he
               is
               .
               For
               as
               for
               Power
               ,
               it
               is
               nothing
               else
               but
               the
               Spring
               or
               Fountain
               of
               Causality
               ;
               and
               therefore
               since
               God
               is
               the
               first
               Cause
               ,
               he
               must
               necessarily
               be
               the
               Spring
               of
               the
               Power
               of
               all
               Causes
               ;
               and
               that
               from
               which
               all
               Power
               is
               derived
               must
               it self
               be
               all-powerful
               ;
               otherwise
               it
               would
               derive
               more
               Power
               than
               it
               hath
               ,
               and
               be
               the
               Cause
               of
               that
               whereof
               it
               hath
               no
               Causality
               ,
               which
               is
               a
               Contradiction
               .
               And
               then
               as
               for
               Wisdom
               and
               Goodness
               ,
               they
               are
               inseparable
               to
               perfect
               Power
               ;
               which
               how
               forcible
               soever
               it
               be
               ,
               cannot
               be
               perfect
               except
               it
               be
               conducted
               by
               Wisdom
               and
               Goodness
               ;
               for
               without
               these
               ,
               Power
               is
               only
               an
               
                 irresistible
                 Whirlwind
              
               that
               sweeps
               and
               hurries
               all
               things
               before
               it
               without
               any
               End
               ,
               or
               Method
               ,
               or
               Order
               .
               And
               what
               a
               
                 lame
                 ,
                 blind
              
               and
               defective
               Power
               must
               that
               be
               that
               can
               neither
               design
               nor
               contrive
               ,
               neither
               propose
               to
               it self
               beneficial
               Ends
               ,
               nor
               yet
               choose
               suitable
               Means
               to
               effect
               them
               ?
               and
               in
               a
               word
               ,
               that
               can
               neither
               intend
               well
               nor
               prosecute
               wisely
               ?
               If
               therefore
               the
               Power
               of
               God
               be
               perfect
               ,
               as
               it
               cannot
               but
               be
               ,
               being
               the
               Original
               of
               all
               Power
               ,
               it
               must
               necessarily
               be
               
               conjoyn'd
               with
               perfect
               Wisdom
               and
               Goodness
               ;
               with
               perfect
               Goodness
               to
               level
               its
               Intentions
               at
               good
               and
               beneficial
               Ends
               ;
               with
               perfect
               Wisdom
               to
               order
               and
               direct
               its
               Prosecutions
               .
            
             
               SINCE
               therefore
               perfect
               Power
               ,
               and
               Wisdom
               and
               Goodness
               are
               essential
               to
               God
               ,
               they
               must
               be
               coextended
               with
               his
               Essence
               ,
               which
               as
               I
               shewed
               before
               is
               extended
               to
               all
               things
               .
               And
               how
               can
               we
               conceive
               such
               active
               Perfections
               as
               these
               to
               be
               
                 present
                 with
              
               all
               things
               without
               ever
               
                 acting
                 upon
              
               them
               ?
               For
               the
               very
               End
               and
               Perfection
               of
               all
               these
               Attributes
               consists
               in
               their
               Exercise
               ;
               for
               so
               the
               End
               of
               Power
               is
               Action
               ,
               the
               End
               of
               Wisdom
               is
               ordering
               and
               contriving
               ,
               and
               the
               End
               of
               Goodness
               is
               
                 doing
                 good
              
               .
               How
               then
               can
               we
               suppose
               that
               an
               infinite
               Power
               whose
               End
               is
               Action
               ,
               should
               be
               present
               where
               a
               World
               of
               things
               are
               to
               be
               done
               ,
               and
               
                 do
                 nothing
              
               ?
               that
               infinite
               Wisdom
               whose
               End
               is
               ordering
               and
               contriving
               ,
               should
               be
               present
               where
               a
               World
               of
               things
               are
               to
               be
               ordered
               ,
               and
               
                 order
                 nothing
              
               ?
               or
               that
               infinite
               Goodness
               whose
               End
               is
               
                 doing
                 good
              
               ,
               should
               be
               present
               where
               a
               World
               of
               good
               is
               to
               be
               done
               ,
               and
               do
               none
               
                 at
                 all
              
               ?
               What
               is
               this
               but
               to
               transform
               the
               divine
               Perfections
               into
               senesless
               Idols
               ,
               that
               have
               Eyes
               ,
               but
               
                 see
                 not
                 ,
                 hands
              
               ,
               but
               
                 act
                 not
              
               ;
               that
               have
               
                 boundless
                 ,
                 
                 boundless
              
               ,
               but
               useless
               and
               unactive
               Powers
               ;
               that
               have
               
                 glorious
                 Names
              
               ,
               but
               in
               reality
               stand
               but
               for
               so
               many
               Cyphers
               in
               the
               World
               ?
               And
               thus
               I
               have
               endeavoured
               to
               demonstrate
               a
               Providence
               by
               Arguments
               drawn
               from
               God
               himself
               ;
               but
               because
               there
               may
               be
               something
               in
               them
               too
               subtile
               and
               Metaphysical
               for
               common
               Apprehensions
               to
               reach
               ,
               I
               have
               but
               briefly
               insisted
               on
               them
               .
               I
               proceed
               therefore
               in
               the
               second
               place
               to
               another
               sort
               of
               Arguments
               ,
               which
               are
               more
               easie
               and
               
                 obvious
                 ,
                 viz.
              
               such
               as
               are
               drawn
               from
               
                 sensible
                 Effects
              
               ,
               of
               which
               I
               shall
               give
               these
               six
               Instances
               .
            
             
               
                 1.
                 
                 The
                 constant
                 Direction
                 of
                 things
                 to
                 the
                 same
                 
                   good
                   Ends
                
                 ,
                 which
                 have
                 no
                 Design
                 in
                 themselves
                 .
              
               
                 2.
                 
                 The
                 
                   watchful
                   Providence
                
                 of
                 things
                 which
                 have
                 no
                 Fore-sight
                 in
                 themselves
                 .
              
               
                 3.
                 
                 The
                 mutual
                 Agreement
                 and
                 Correspondency
                 of
                 things
                 which
                 have
                 no
                 Vnderstanding
                 of
                 themselves
                 or
                 of
                 one
                 another
                 .
              
               
                 4.
                 
                 The
                 Continuation
                 of
                 things
                 in
                 the
                 same
                 
                   comely
                   Order
                
                 ,
                 which
                 have
                 no
                 Government
                 of
                 themselves
                 .
              
               
                 5.
                 
                 Miraculous
                 Events
                 .
              
               
                 6.
                 
                 Predictions
                 of
                 future
                 and
                 remote
                 Contingencies
                 .
              
            
             
               I.
               ONE
               sensible
               Instance
               of
               a
               
                 divine
                 Providence
              
               is
               the
               constant
               Direction
               of
               
               things
               to
               the
               same
               
                 good
                 Ends
              
               which
               have
               no
               Design
               in
               themselves
               .
               When
               we
               see
               things
               void
               of
               all
               Sense
               and
               Reason
               as
               constantly
               directed
               to
               good
               Ends
               ,
               as
               they
               could
               be
               if
               they
               had
               Sense
               and
               Reason
               ,
               we
               may
               be
               sure
               that
               there
               is
               a
               Reason
               without
               them
               that
               framed
               them
               for
               those
               Ends
               ,
               and
               directs
               them
               to
               them
               ;
               it
               being
               unconceivable
               how
               Chance
               or
               blind
               Necessity
               that
               have
               no
               Design
               ,
               or
               Art
               ,
               or
               Contrivance
               in
               them
               ,
               should
               constantly
               operate
               as
               regularly
               as
               Reason
               it self
               .
               Now
               if
               we
               survey
               this
               vast
               Universality
               of
               things
               ,
               we
               may
               easily
               observe
               ,
               
                 at
                 least
              
               of
               the
               generality
               of
               them
               ,
               that
               they
               are
               framed
               for
               and
               directed
               to
               some
               Wise
               and
               excellent
               End
               ;
               and
               though
               through
               our
               own
               short-sightedness
               or
               want
               of
               Enquiry
               we
               do
               not
               see
               the
               Vse
               and
               Tendency
               of
               them
               all
               ,
               yet
               this
               is
               no
               Argument
               at
               all
               that
               they
               are
               vain
               and
               superfluous
               .
               For
               as
               we
               now
               see
               the
               Use
               of
               a
               world
               of
               things
               which
               past
               Generations
               understood
               not
               ,
               so
               there
               is
               no
               doubt
               but
               future
               Generations
               will
               understand
               the
               Use
               of
               a
               World
               more
               than
               we
               ;
               and
               therefore
               since
               the
               Vsefulness
               of
               the
               Generality
               of
               things
               is
               now
               so
               apparent
               and
               visible
               ,
               we
               ought
               in
               all
               Reason
               to
               conclude
               ,
               that
               our
               not
               discerning
               the
               Vsefulness
               of
               them
               all
               ,
               proceeds
               not
               from
               their
               Defect
               but
               from
               
                 our
                 own
              
               Ignorance
               ▪
            
             
             
               LET
               us
               therefore
               briefly
               survey
               this
               beautiful
               Scene
               of
               things
               that
               is
               before
               us
               .
               The
               Sun
               and
               Earth
               ,
               for
               Instance
               ,
               are
               things
               that
               are
               utterly
               void
               of
               Vnderstanding
               ,
               and
               therefore
               can
               have
               no
               Design
               or
               Contrivance
               in
               them
               ;
               how
               then
               came
               they
               to
               place
               and
               continue
               themselves
               at
               such
               a
               commodious
               Distance
               from
               one
               another
               ?
               Whereas
               in
               such
               a
               vast
               and
               immense
               Space
               they
               might
               have
               found
               ten
               thousand
               Millions
               of
               other
               Places
               and
               Distances
               to
               fix
               in
               ?
               The
               Earth
               might
               have
               found
               room
               enough
               to
               place
               it self
               either
               much
               nearer
               to
               or
               much
               remoter
               from
               the
               Sun
               than
               it
               is
               ;
               but
               if
               it
               had
               done
               so
               ,
               it
               must
               have
               either
               been
               everlastingly
               parched
               or
               everlastingly
               frozen
               and
               benighted
               ,
               and
               either
               way
               converted
               into
               an
               
                 useless
                 ,
                 barren
              
               and
               inhabitable
               Desert
               ;
               whereas
               where
               it
               now
               is
               ,
               it
               stands
               at
               the
               most
               convenient
               Distance
               from
               the
               Sun
               ,
               to
               be
               warmed
               and
               cherished
               by
               his
               enlivening
               Fires
               ,
               and
               neither
               to
               be
               roasted
               by
               being
               too
               near
               them
               ,
               nor
               frozen
               by
               being
               too
               far
               from
               them
               ;
               but
               to
               receive
               from
               them
               such
               a
               temperate
               heat
               ,
               as
               is
               sufficient
               to
               excite
               its
               seminal
               Virtues
               ,
               and
               to
               
                 draw
                 up
              
               its
               Juices
               into
               them
               ,
               and
               thereby
               to
               ripen
               its
               natural
               Fruits
               ,
               and
               in
               a
               word
               ,
               to
               comfort
               and
               refresh
               its
               Inhabitants
               ,
               and
               to
               render
               it
               to
               
               them
               a
               pleasant
               ,
               a
               healthful
               ,
               and
               a
               fruitful
               Paradise
               .
               Since
               therefore
               of
               ten
               thousand
               Millions
               of
               Places
               wherein
               it
               might
               have
               fixed
               in
               that
               Immensity
               of
               Space
               that
               surrounds
               it
               ,
               it
               hath
               
                 fixed
                 upon
              
               and
               doth
               still
               
                 continue
                 in
              
               the
               best
               without
               any
               Design
               or
               Wisdom
               of
               its
               own
               ,
               it
               is
               plain
               that
               there
               is
               an
               over-ruling
               Wisdom
               without
               it
               that
               chose
               its
               place
               and
               fixes
               and
               determins
               it
               thereunto
               .
               Again
               ,
               How
               came
               the
               Sun
               (
               for
               whether
               it
               be
               the
               Earth
               that
               moves
               about
               the
               Sun
               ,
               or
               the
               Sun
               about
               the
               Earth
               is
               all
               one
               to
               our
               Enquiry
               )
               how
               came
               this
               Sun
               ,
               I
               say
               ,
               which
               hath
               no
               Reason
               to
               govern
               it self
               by
               ,
               to
               be
               determined
               to
               such
               a
               useful
               Course
               of
               Motion
               ?
               what
               makes
               this
               vast
               and
               mighty
               Body
               
                 move
                 round
              
               the
               Earth
               in
               twenty
               four
               hours
               ,
               in
               finishing
               which
               spacious
               Circle
               of
               Motion
               it
               must
               fly
               far
               swifter
               than
               a
               Bullet
               from
               a
               Canons
               Mouth
               ;
               and
               yet
               through
               so
               many
               Ages
               each
               twenty
               four
               hours
               it
               hath
               constantly
               performed
               it
               ,
               without
               being
               so
               much
               as
               one
               Minute
               faster
               or
               slower
               ;
               whereby
               it
               makes
               those
               just
               and
               regular
               Returns
               of
               Day
               and
               Night
               to
               both
               the
               Hemispheres
               ,
               so
               that
               neither
               the
               one
               nor
               the
               other
               is
               either
               too
               much
               heated
               by
               his
               Presence
               ,
               or
               too
               long
               benighted
               by
               his
               Absence
               ,
               because
               as
               soon
               as
               the
               one
               hath
               been
               sufficiently
               warmed
               and
               cherished
               
               with
               his
               Rays
               ,
               he
               immediately
               retires
               from
               it
               into
               the
               other
               ,
               and
               by
               so
               doing
               he
               gives
               the
               active
               Animals
               leave
               to
               rest
               ,
               the
               over-heated
               Air
               to
               cool
               ,
               and
               the
               Gasping
               Earth
               to
               repair
               its
               fainting
               Vertues
               ,
               which
               a
               continued
               Heat
               would
               soon
               exhaust
               and
               extinguish
               .
               Thus
               by
               returning
               Day
               and
               Night
               to
               both
               Parts
               of
               the
               Earth
               once
               in
               twenty
               four
               Hours
               ,
               he
               preserves
               both
               their
               Heat
               and
               Moisture
               upon
               which
               all
               Generation
               depends
               ,
               in
               a
               due
               and
               regular
               Temper
               ,
               so
               that
               neither
               their
               radical
               Moisture
               is
               consumed
               by
               the
               parching
               Droughts
               of
               the
               Day
               ,
               nor
               their
               vital
               
                 Heat
                 extinguished
              
               by
               the
               cool
               Moistures
               of
               the
               Night
               ,
               but
               the
               one
               still
               allays
               and
               tempers
               the
               other
               by
               their
               quick
               and
               alternate
               Revolutions
               .
               How
               then
               came
               the
               Sun
               that
               understands
               no
               utility
               and
               designs
               no
               End
               ,
               to
               be
               determined
               to
               this
               Course
               of
               Motion
               ,
               which
               above
               all
               others
               is
               so
               admirably
               useful
               and
               advantageous
               to
               this
               World
               we
               live
               in
               ?
               Again
               ,
               What
               is
               the
               Reason
               that
               since
               he
               thus
               equally
               moves
               round
               the
               Earth
               ,
               he
               doth
               not
               always
               move
               in
               the
               same
               Circle
               ,
               but
               runs
               out
               every
               Day
               into
               a
               different
               Circle
               almost
               a
               whole
               Degree
               farther
               northward
               or
               southward
               ,
               and
               this
               so
               constantly
               and
               so
               precisely
               that
               in
               six
               thousand
               succeeding
               Revolutions
               ,
               he
               hath
               never
               varied
               so
               much
               as
               
               one
               Minute
               from
               his
               Course
               either
               one
               way
               or
               the
               other
               ,
               and
               by
               these
               his
               
                 stated
                 Ex-currencies
              
               towards
               the
               North
               and
               South
               he
               makes
               the
               Seasons
               of
               the
               Year
               ,
               gives
               a
               Summer
               and
               a
               Winter
               ,
               a
               Spring
               and
               a
               Fall
               to
               all
               Parts
               of
               the
               Earth
               ,
               without
               which
               the
               Earth
               would
               long
               ere
               this
               have
               been
               utterly
               useless
               ,
               and
               all
               its
               Fruits
               and
               for
               want
               of
               them
               its
               Animals
               too
               would
               have
               for
               ever
               perished
               ?
               For
               some
               Parts
               of
               it
               would
               have
               been
               scorched
               with
               everlasting
               Heat
               ,
               other
               
                 bound
                 up
              
               with
               everlasting
               Frost
               ;
               here
               it
               would
               have
               been
               all
               a
               Sandy
               ,
               there
               all
               an
               Icy
               Desert
               ,
               and
               so
               both
               Vegetation
               and
               Generation
               would
               every
               where
               have
               utterly
               ceast
               either
               for
               want
               of
               Moisture
               or
               for
               want
               of
               Heat
               .
               How
               came
               the
               Sun
               then
               which
               hath
               neithr
               Sense
               nor
               Reason
               of
               his
               own
               to
               guide
               him
               ,
               to
               be
               directed
               into
               such
               a
               commodious
               Course
               of
               annual
               Motion
               ,
               whenas
               in
               that
               vast
               Space
               he
               moves
               in
               ,
               he
               might
               as
               well
               have
               run
               ten
               thousand
               other
               Courses
               of
               Motion
               ?
               He
               might
               have
               moved
               all
               the
               Year
               round
               the
               Earths
               Equator
               ;
               but
               if
               he
               had
               done
               so
               ,
               all
               the
               middle
               Tracts
               of
               Earth
               both
               Northward
               and
               Southward
               would
               soon
               have
               been
               scorched
               up
               with
               his
               continual
               Presence
               ,
               and
               all
               the
               remoter
               Parts
               both
               ways
               would
               quickly
               have
               died
               
               with
               Cold
               through
               his
               perpetual
               Absence
               :
               or
               he
               might
               have
               run
               his
               annual
               Course
               on
               one
               side
               only
               of
               the
               Earths
               Equator
               ,
               and
               made
               his
               circular
               Excursions
               to
               or
               beyond
               the
               Pole
               ;
               but
               if
               he
               had
               done
               so
               ,
               he
               must
               have
               left
               a
               great
               Part
               of
               the
               opposite
               Hemisphere
               exposed
               to
               everlasting
               Night
               and
               Cold
               ,
               whereas
               in
               the
               annual
               Course
               of
               Motion
               he
               now
               performs
               ,
               he
               sheds
               forth
               his
               Light
               ,
               and
               Heat
               ,
               and
               Influence
               over
               all
               the
               World
               ,
               and
               by
               turns
               gives
               every
               Part
               its
               yearly
               Seasons
               ;
               which
               is
               a
               plain
               Evidence
               that
               all
               his
               Motions
               are
               conducted
               by
               a
               wise
               and
               over-ruling
               Mind
               ,
               which
               among
               so
               many
               Courses
               of
               Motion
               that
               lie
               before
               him
               in
               the
               boundless
               Space
               he
               moves
               in
               ,
               hath
               determined
               him
               to
               that
               which
               for
               Perpetuity
               is
               much
               the
               best
               and
               most
               commodious
               .
            
             
               AND
               the
               same
               is
               to
               be
               said
               of
               the
               Motions
               of
               the
               Moon
               ,
               which
               Nature
               hath
               designed
               for
               a
               vicarious
               Light
               to
               the
               Sun
               ,
               to
               supply
               his
               Absence
               and
               perform
               his
               Office
               in
               this
               lower
               World.
               For
               what
               makes
               this
               senseless
               and
               irrational
               Planet
               ,
               that
               moves
               without
               any
               Intention
               of
               its
               own
               ,
               wander
               by
               turns
               Northward
               and
               Southward
               some
               Degrees
               beyond
               the
               Sun
               ?
               And
               what
               makes
               it
               move
               Northward
               when
               the
               Sun
               is
               Southward
               ,
               and
               again
               South-ward
               when
               the
               Sun
               is
               North-ward
               ,
               whereas
               in
               that
               immense
               
               Space
               wherein
               it
               swims
               ,
               it
               hath
               room
               enough
               to
               run
               a
               thousand
               other
               Courses
               of
               Motion
               ,
               none
               of
               which
               could
               have
               been
               so
               advantageous
               to
               us
               as
               this
               ?
               For
               by
               moving
               North-ward
               when
               the
               Sun
               is
               South-ward
               and
               so
               
                 è
                 contra
              
               ,
               it
               moderates
               the
               Cold
               and
               Darkness
               of
               the
               winter
               Nights
               ,
               and
               by
               passing
               beyond
               the
               Tropicks
               which
               are
               the
               Boundaries
               of
               the
               Sun
               ,
               it
               in
               some
               measure
               supplies
               his
               Absence
               ,
               by
               enlightning
               those
               long
               and
               tedious
               Nights
               in
               which
               the
               Regions
               towards
               the
               Poles
               are
               buried
               ;
               which
               is
               a
               plain
               Instance
               of
               the
               singular
               Care
               of
               Providence
               ,
               that
               no
               Parts
               of
               the
               Earth
               should
               be
               left
               altogether
               destitute
               of
               the
               necessary
               Comforts
               of
               the
               heavenly
               Light
               and
               Warmth
               .
            
             
               Again
               ,
               How
               came
               the
               Air
               which
               hath
               no
               Design
               in
               it self
               to
               place
               it self
               so
               commodiously
               as
               it
               hath
               done
               between
               the
               Earth
               and
               the
               Heavens
               ?
               Why
               is
               there
               not
               a
               wide
               vacuity
               between
               ?
               Or
               if
               some
               Body
               must
               needs
               intervene
               ,
               why
               was
               it
               not
               Fire
               or
               Water
               as
               well
               as
               Air
               ,
               which
               of
               all
               other
               Bodies
               is
               the
               most
               commodious
               ?
               For
               had
               it
               been
               a
               
                 void
                 Space
              
               ,
               there
               could
               have
               been
               no
               Intercourse
               between
               Heaven
               and
               Earth
               ;
               or
               had
               it
               been
               filled
               with
               Fire
               or
               Water
               ,
               it
               would
               have
               consumed
               or
               drowned
               the
               Earth
               and
               all
               things
               belonging
               to
               it
               ;
               
               but
               as
               for
               the
               Air
               which
               is
               a
               
                 thin
                 ,
                 soft
                 ,
                 fluid
              
               and
               transparent
               Body
               ,
               it
               is
               of
               all
               others
               the
               most
               
                 proper
                 Vehicle
              
               of
               the
               Celestial
               Influences
               .
               For
               what
               other
               Body
               is
               there
               that
               through
               such
               a
               stupendous
               Distance
               could
               have
               conveyed
               down
               to
               us
               the
               Light
               and
               Heat
               of
               the
               Sun
               ,
               with
               such
               an
               ineffable
               Swiftness
               ;
               or
               what
               other
               Element
               could
               have
               been
               so
               proper
               for
               Animals
               to
               move
               and
               breath
               in
               ?
               Since
               therefore
               this
               Space
               between
               the
               Earth
               and
               Heavens
               might
               have
               been
               supplied
               with
               other
               Bodies
               ,
               but
               with
               none
               so
               fit
               as
               Air
               ,
               which
               yet
               is
               no
               way
               conscious
               of
               its
               own
               Fitness
               ,
               and
               so
               cannot
               be
               supposed
               to
               choose
               this
               Space
               for
               it self
               ,
               it
               is
               a
               plain
               Evidence
               that
               there
               was
               a
               wise
               Mind
               without
               it
               that
               chose
               this
               Habitation
               for
               it
               .
            
             
               AND
               now
               we
               are
               come
               down
               to
               this
               
                 terrestrial
                 Globe
              
               which
               consists
               of
               Earth
               and
               Water
               ,
               let
               us
               briefly
               consider
               the
               admirable
               Use
               of
               both
               ,
               and
               of
               all
               things
               appertaining
               to
               them
               .
               How
               came
               the
               senseless
               Water
               to
               bore
               Holes
               and
               Channels
               in
               the
               Banks
               of
               the
               Ocean
               through
               long
               Tracts
               of
               Earth
               ,
               and
               against
               its
               own
               Nature
               to
               climb
               up
               to
               the
               tops
               of
               Mountains
               ,
               that
               so
               it
               may
               be
               able
               not
               only
               to
               run
               down
               again
               with
               Ease
               ,
               but
               also
               to
               carry
               it self
               to
               such
               Heights
               afterwards
               ,
               as
               the
               Necessities
               of
               Men
               and
               Beasts
               require
               ,
               and
               to
               
               unite
               into
               large
               Rivers
               that
               run
               into
               all
               the
               inland
               Parts
               of
               the
               Earth
               ,
               watering
               both
               them
               and
               their
               thirsty
               Animals
               all
               along
               as
               they
               go
               ,
               till
               
                 at
                 last
              
               they
               return
               into
               the
               Ocean
               again
               ?
               How
               comes
               this
               dull
               and
               senseless
               Element
               that
               can
               consult
               neither
               its
               own
               Convenience
               nor
               that
               of
               other
               Beings
               ,
               to
               be
               salt
               where
               it
               is
               convenient
               for
               it self
               to
               be
               
                 salt
                 ,
                 viz.
              
               in
               the
               Ocean
               ,
               by
               which
               it
               is
               preserved
               from
               Putrefaction
               ;
               and
               fresh
               where
               it
               is
               convenient
               for
               other
               Beings
               that
               it
               should
               be
               
                 fresh
                 ,
                 viz.
              
               in
               the
               Fountains
               and
               Rivers
               ,
               that
               so
               it
               may
               be
               fit
               to
               fructify
               the
               Earth
               ,
               and
               be
               a
               wholesom
               Drink
               for
               its
               Animals
               ?
               How
               come
               so
               many
               Rivers
               and
               Fountains
               which
               do
               all
               arise
               from
               the
               salt
               Waters
               of
               the
               Sea
               ,
               to
               be
               stript
               of
               their
               salt
               Particles
               ,
               by
               oosing
               through
               the
               Pores
               of
               the
               Earth
               ,
               and
               thereby
               to
               be
               rendred
               both
               fruitful
               to
               the
               Ground
               and
               wholsom
               for
               Men
               and
               Beasts
               ?
               How
               comes
               it
               to
               pass
               that
               so
               many
               Clouds
               as
               are
               
                 drawn
                 up
              
               out
               of
               the
               salt
               Ocean
               ,
               should
               in
               their
               Ascent
               so
               far
               
                 shake
                 off
              
               their
               Salt
               as
               to
               descend
               back
               again
               upon
               the
               Earth
               in
               sweet
               and
               fresh
               Showers
               ?
               And
               how
               come
               those
               Vapours
               of
               which
               the
               Clouds
               consist
               ,
               and
               which
               are
               much
               thicker
               and
               heavier
               than
               the
               Air
               ,
               to
               be
               drawn
               aloft
               as
               they
               are
               by
               the
               Rays
               of
               the
               Sun
               ,
               which
               have
               neither
               Pumps
               nor
               Buckets
               to
               exhale
               them
               ?
               And
               when
               
               they
               are
               aloft
               in
               the
               Air
               ,
               how
               come
               they
               to
               gather
               into
               thick
               Clouds
               ,
               and
               not
               rather
               to
               disperse
               themselves
               about
               in
               that
               vast
               Expansum
               ,
               or
               to
               return
               back
               again
               to
               the
               Earth
               in
               thin
               Vapors
               as
               they
               arose
               ;
               and
               while
               they
               hang
               in
               the
               Air
               ,
               what
               is
               it
               that
               susteins
               their
               Weight
               ,
               and
               when
               they
               fall
               ,
               how
               comes
               it
               to
               pass
               that
               they
               ordinarily
               fall
               in
               soft
               and
               gentle
               Showers
               that
               water
               the
               Roots
               of
               the
               Grass
               and
               Corn
               without
               any
               Prejudice
               to
               their
               Stalks
               and
               Blades
               ,
               and
               not
               rather
               in
               Mists
               or
               Streams
               ,
               which
               either
               would
               be
               insufficient
               to
               moisten
               the
               Earth
               ,
               or
               
                 lay
                 wast
              
               its
               Corn
               and
               Fruit
               with
               the
               Violence
               of
               their
               Fall
               ?
               All
               which
               are
               illustrious
               Instances
               of
               a
               wise
               and
               powerful
               Providence
               ,
               that
               directs
               and
               orders
               this
               senseless
               Element
               ,
               and
               causes
               it
               ordinarily
               to
               move
               and
               act
               as
               if
               it
               had
               Wisdom
               in
               it self
               and
               did
               therewithal
               industriously
               consult
               the
               
                 publick
                 good
              
               of
               the
               World
               ;
               but
               this
               Argument
               you
               may
               find
               handled
               more
               at
               large
               in
               a
               late
               excellent
               Treatise
               
                 de
                 Deo.
              
               
            
             
               AND
               now
               we
               are
               arrived
               to
               the
               Earth
               whereon
               we
               live
               and
               move
               and
               have
               our
               Beings
               ,
               which
               tho
               it self
               be
               of
               a
               broken
               and
               irregular
               Figure
               ,
               and
               seems
               to
               be
               rather
               the
               
                 mighty
                 Ruins
              
               of
               some
               more
               beautiful
               Structure
               ,
               than
               an
               
                 original
                 Effect
              
               of
               the
               divine
               Art
               and
               Contrivance
               ,
               yet
               contains
               
               in
               it
               the
               most
               amazing
               Instances
               of
               an
               alwise
               and
               alpowerful
               Providence
               .
               For
               how
               came
               this
               dull
               and
               stupid
               Lump
               to
               be
               impregnated
               with
               such
               an
               infinite
               Variety
               of
               
                 seminal
                 Vertues
              
               ,
               all
               which
               do
               proceed
               as
               orderly
               and
               artificially
               in
               the
               Formation
               of
               their
               Plants
               and
               Fruits
               ,
               as
               if
               they
               were
               every
               one
               endued
               with
               a
               most
               wise
               and
               intelligent
               Mind
               ?
               For
               since
               the
               Plants
               do
               all
               derive
               their
               Nourishment
               from
               the
               inward
               Parts
               of
               the
               Earth
               ,
               it
               is
               necessary
               that
               some
               Parts
               of
               them
               should
               be
               buried
               under
               Ground
               ,
               that
               so
               they
               may
               come
               at
               their
               Food
               ;
               and
               that
               these
               Parts
               should
               be
               fitted
               with
               
                 spongy
                 strings
              
               to
               fasten
               them
               to
               the
               Earth
               ,
               and
               to
               
                 suck
                 in
              
               those
               Juices
               of
               it
               whereon
               they
               feed
               ;
               and
               accordingly
               the
               
                 seminal
                 Vertue
              
               of
               every
               Plant
               first
               forms
               it self
               a
               Root
               under
               Ground
               ,
               which
               runs
               out
               more
               or
               less
               from
               the
               Centre
               of
               it
               into
               greater
               or
               smaller
               Strings
               proportionable
               to
               the
               Magnitude
               of
               the
               Plant
               it
               bears
               ,
               that
               so
               how
               great
               soever
               it
               be
               it
               may
               by
               these
               Strings
               be
               so
               fastned
               to
               the
               Earth
               ,
               as
               that
               the
               Wind
               to
               which
               its
               upper
               Parts
               are
               exposed
               ,
               may
               not
               be
               able
               to
               tear
               them
               up
               ;
               then
               this
               
                 seminal
                 Form
              
               whatsoever
               it
               be
               ,
               digests
               these
               Strings
               into
               a
               porous
               and
               spongy
               Substance
               fit
               to
               suck
               in
               the
               Juices
               of
               the
               Earth
               on
               every
               side
               ,
               and
               bores
               little
               
               Holes
               or
               strait
               Fibres
               through
               them
               from
               one
               end
               to
               the
               other
               ,
               that
               so
               by
               these
               Conduit-pipes
               they
               may
               all
               convey
               the
               Juices
               they
               imbibed
               into
               the
               Centre
               of
               the
               Root
               ;
               and
               having
               thus
               formed
               its
               Root
               ,
               and
               by
               these
               Strings
               or
               nervous
               Filaments
               supplied
               it
               with
               plenty
               of
               Juice
               ,
               by
               strange
               mysterious
               Art
               it
               concocts
               the
               liquid
               Matter
               into
               a
               hard
               and
               solid
               Substance
               ,
               through
               which
               it
               also
               bores
               an
               infinite
               number
               of
               strait
               Fibres
               from
               the
               very
               Centre
               of
               the
               Root
               ,
               to
               
                 convey
                 up
              
               with
               it
               those
               Juices
               that
               are
               lodged
               there
               ,
               with
               the
               thicker
               Parts
               of
               which
               it
               nourishes
               and
               increases
               its
               more
               solid
               Substance
               ,
               thrusting
               forth
               the
               thinner
               towards
               the
               Surface
               ,
               and
               the
               thinnest
               at
               the
               Extremities
               of
               its
               Branches
               ;
               the
               former
               of
               which
               it
               digests
               into
               a
               Bark
               wherewithal
               it
               cloaths
               the
               tender
               Body
               of
               its
               Plant
               ,
               to
               defend
               it
               against
               the
               Violences
               of
               Heat
               and
               Cold
               ;
               the
               latter
               into
               Leaves
               ,
               and
               therewithal
               adorns
               its
               Branches
               ,
               and
               shelters
               its
               Fruit
               from
               the
               scorching
               of
               the
               the
               Sun
               ,
               and
               the
               excessive
               Moisture
               of
               the
               Rain
               ;
               and
               by
               thus
               distributing
               the
               still-rising
               Juices
               ,
               it
               still
               encreases
               its
               Plant
               till
               such
               time
               as
               it
               arrives
               to
               its
               full
               growth
               and
               Maturity
               ;
               so
               that
               from
               the
               
                 utmost
                 Strings
              
               of
               the
               Root
               ,
               to
               the
               Centre
               of
               it
               ,
               from
               the
               Centre
               of
               the
               Root
               to
               the
               
                 highest
                 
                 Branches
              
               of
               it
               ,
               from
               the
               Branches
               to
               the
               Leaves
               and
               Fruit
               of
               it
               ,
               these
               
                 porous
                 Fibres
              
               run
               on
               ,
               by
               which
               every
               part
               how
               distant
               soever
               from
               the
               Root
               ,
               
                 sucks
                 up
              
               its
               Juices
               and
               digests
               them
               into
               its
               own
               Substance
               ;
               for
               even
               the
               Leaves
               and
               Fruit
               are
               hung
               upon
               the
               Branches
               by
               
                 little
                 ,
                 soft
              
               and
               Spongy
               Stalks
               ,
               through
               which
               there
               run
               innumerable
               Fibres
               that
               convey
               the
               Juice
               from
               the
               Branches
               ,
               and
               by
               stupendous
               Art
               distribute
               it
               by
               their
               Pores
               through
               all
               the
               whole
               Body
               of
               the
               Leaves
               and
               Fruit.
               
               But
               then
               by
               what
               particular
               Art
               the
               
                 seminal
                 Vertues
              
               of
               each
               particular
               kind
               doth
               so
               constantly
               and
               regularly
               concoct
               and
               elaborate
               the
               Juices
               of
               the
               Earth
               into
               their
               own
               specifick
               Smells
               and
               Tasts
               ,
               and
               Figure
               and
               Colours
               ,
               is
               a
               Mystery
               that
               confounds
               and
               puzles
               all
               our
               Philosophy
               .
               Now
               whence
               I
               beseech
               you
               proceeds
               this
               
                 curious
                 ,
                 inimitable
              
               Art
               which
               we
               with
               all
               our
               Reason
               can
               neither
               transcribe
               nor
               comprehend
               ?
               Not
               from
               the
               
                 things
                 themselves
              
               sure
               ;
               for
               how
               can
               they
               have
               Art
               that
               have
               no
               Reason
               ?
               And
               therefore
               of
               Necessity
               it
               must
               proceed
               from
               some
               
                 alwise
                 ,
                 superintending
              
               Mind
               ,
               that
               either
               immediatly
               contrives
               and
               frames
               them
               ,
               or
               else
               impresses
               their
               seminal
               Vertues
               with
               its
               own
               alwise
               and
               
               powerful
               Art
               whereby
               they
               contrive
               and
               frame
               themselves
               .
            
             
               AND
               if
               in
               the
               Composure
               of
               every
               Plant
               there
               are
               such
               visible
               Footsteps
               of
               a
               
                 divine
                 Art
              
               ,
               how
               much
               more
               of
               every
               Animal
               ,
               whose
               Parts
               for
               infinite
               Variety
               ,
               delicate
               Smalness
               ,
               exquisite
               
                 Shape
                 ,
                 Position
              
               and
               Temper
               ,
               do
               as
               far
               excell
               the
               other
               ,
               as
               the
               Offices
               for
               which
               they
               are
               designed
               ?
               For
               tho
               the
               plastick
               Soul
               that
               forms
               the
               Animal
               ,
               hath
               not
               the
               least
               Ray
               of
               Art
               or
               Reason
               of
               its
               own
               ,
               yet
               in
               the
               Formation
               of
               it
               ,
               it
               proceeds
               with
               as
               much
               curious
               and
               incomparable
               Art
               as
               if
               it
               were
               endowed
               with
               the
               most
               perfect
               Reason
               .
               For
               first
               it
               Spins
               out
               the
               thicker
               Parts
               of
               the
               
                 seminal
                 Matter
              
               into
               little
               Threds
               or
               Fibres
               ,
               part
               of
               which
               it
               hollows
               into
               Pipes
               ,
               and
               part
               into
               Spunges
               ,
               some
               whereof
               are
               more
               thin
               ,
               and
               some
               more
               solid
               ;
               all
               which
               with
               wondrous
               Art
               it
               cuts
               and
               prunes
               in
               divers
               places
               ,
               fitting
               their
               Ends
               to
               one
               another
               ,
               and
               in
               divers
               Manners
               knitting
               them
               together
               into
               a
               well-proportioned
               Structure
               of
               Bones
               and
               Members
               ;
               then
               of
               the
               thinner
               Parts
               of
               the
               seminal
               Matter
               it
               forms
               the
               
                 Intrails
                 ,
                 viz.
              
               the
               Liver
               and
               Heart
               and
               Brains
               ,
               drawing
               out
               from
               each
               certain
               Fibres
               to
               be
               framed
               into
               Veins
               ,
               and
               Arteries
               and
               Nerves
               ,
               for
               which
               End
               it
               
               bores
               and
               hollows
               them
               through
               ,
               extends
               and
               stretches
               them
               out
               at
               length
               ,
               and
               divides
               them
               into
               innumerable
               Branches
               ,
               which
               it
               spreads
               through
               all
               the
               Intrails
               ,
               and
               thereby
               maintains
               a
               mutual
               Communication
               between
               them
               ,
               and
               derives
               the
               Nourishment
               and
               animal
               and
               vital
               Spirits
               through
               all
               the
               Body
               ;
               and
               having
               thus
               spun
               the
               several
               Parts
               out
               of
               the
               seminal
               Matter
               ,
               and
               curiously
               woven
               them
               together
               ,
               it
               concocts
               the
               remainder
               of
               the
               Matter
               which
               is
               still
               supplied
               with
               new
               Nourishment
               into
               the
               Substance
               of
               those
               several
               Parts
               ,
               and
               this
               in
               such
               precise
               and
               regular
               Proportions
               ,
               as
               to
               form
               
                 every
                 one
              
               of
               them
               ,
               tho
               infinitely
               various
               from
               one
               another
               ,
               into
               its
               own
               proper
               Figure
               ,
               and
               Measure
               ,
               and
               Proportion
               ;
               so
               that
               within
               seven
               days
               after
               the
               Conception
               ,
               the
               whole
               Body
               is
               entirely
               framed
               ,
               and
               distinguished
               into
               all
               its
               proper
               Parts
               and
               Members
               ,
               which
               though
               they
               are
               so
               vastly
               great
               in
               their
               Number
               ,
               so
               strangely
               different
               in
               their
               Size
               and
               Figure
               ,
               so
               infinitely
               various
               in
               their
               Motions
               and
               Tendencies
               ,
               do
               all
               contribute
               one
               way
               or
               other
               to
               the
               Beauty
               and
               Benefit
               of
               the
               Whole
               ;
               some
               to
               propagate
               the
               Kind
               ,
               others
               to
               preserve
               the
               Individual
               ,
               others
               to
               distinguish
               what
               is
               
                 necessary
                 ,
                 convenient
              
               and
               pleasant
               from
               what
               is
               
                 dangerous
                 ,
                 offensive
              
               
               or
               destructive
               to
               its
               Nature
               ;
               some
               to
               pursue
               what
               is
               good
               ,
               others
               to
               shun
               what
               is
               evil
               ,
               others
               to
               enjoy
               those
               goods
               ,
               and
               others
               to
               defend
               it
               against
               those
               evils
               that
               threaten
               or
               invade
               it
               ;
               so
               that
               of
               all
               these
               infinitely
               numerous
               and
               diverse
               Parts
               ,
               not
               one
               can
               be
               wanting
               or
               defective
               without
               some
               considerable
               Damage
               to
               the
               Whole
               .
               How
               then
               is
               it
               conceivable
               that
               such
               an
               infinite
               number
               of
               different
               Animals
               ,
               which
               are
               all
               so
               perfect
               in
               their
               Kind
               ,
               so
               amazingly
               curious
               in
               their
               Composition
               ,
               as
               that
               we
               with
               all
               our
               Reason
               can
               discern
               nothing
               in
               them
               that
               is
               either
               superfluous
               or
               defective
               ,
               nothing
               in
               their
               Figure
               that
               is
               irregular
               ,
               nothing
               in
               their
               Position
               that
               is
               misplaced
               ,
               nothing
               in
               their
               Motion
               that
               is
               exorbitant
               ;
               should
               all
               of
               them
               be
               framed
               by
               their
               several
               
                 Plastick
                 Souls
              
               ,
               which
               are
               utterly
               blind
               and
               irrational
               ,
               without
               the
               Conduct
               and
               Direction
               of
               an
               all-wise
               and
               all-powerful
               Providence
               ?
               Should
               you
               behold
               a
               confused
               Heap
               of
               Earth
               ,
               and
               Stone
               ,
               and
               Iron
               and
               Timber
               without
               any
               
                 visible
                 Artificer
              
               near
               it
               ,
               fall
               a
               pollishing
               its
               own
               Parts
               ,
               fitting
               them
               to
               one
               another
               and
               disposing
               them
               into
               Order
               according
               to
               the
               Rules
               of
               Architecture
               ,
               and
               at
               length
               frame
               them
               all
               together
               into
               the
               Form
               of
               a
               most
               beautiful
               Palace
               ,
               would
               you
               not
               conclude
               that
               some
               skilfull
               Mind
               
               were
               invisibly
               present
               there
               ,
               and
               did
               work
               upon
               this
               senseless
               Heap
               ,
               and
               dispose
               its
               Parts
               into
               this
               comely
               Order
               ?
               And
               yet
               in
               the
               Composure
               of
               any
               one
               Animal
               there
               is
               infinitely
               more
               Art
               than
               in
               the
               most
               beautiful
               structure
               in
               the
               World.
               How
               then
               can
               we
               imagine
               that
               the
               
                 blind
                 ,
                 artless
              
               Matter
               of
               which
               it
               is
               composed
               ,
               could
               ever
               have
               framed
               it self
               into
               this
               admirable
               Form
               and
               Contexture
               ,
               had
               not
               some
               great
               Mind
               been
               invisibly
               present
               at
               the
               Composition
               of
               it
               ,
               or
               at
               least
               imprinted
               on
               its
               artless
               Mattter
               ,
               some
               powerful
               Signature
               of
               its
               own
               wise
               Art
               to
               direct
               ,
               and
               order
               and
               contrive
               it
               .
            
             
               I
               might
               from
               hence
               have
               proceeded
               to
               the
               formation
               of
               Man
               ,
               the
               Masterpiece
               of
               all
               this
               lower
               Creation
               ,
               in
               whose
               Frame
               and
               structure
               there
               are
               such
               Miracles
               of
               Art
               as
               do
               outreach
               both
               the
               Imitation
               and
               Wonder
               of
               the
               most
               raised
               and
               comprehensive
               Minds
               .
               For
               who
               can
               sufficiently
               admire
               the
               skilful
               Contexture
               of
               his
               Corporeal
               Parts
               ,
               which
               though
               almost
               infinite
               in
               Number
               and
               Variety
               ,
               do
               not
               only
               compose
               a
               Body
               of
               a
               most
               amiable
               Symmetry
               and
               Proportion
               ,
               but
               are
               also
               as
               exactly
               framed
               ,
               and
               tempered
               and
               adapted
               to
               perform
               the
               Offices
               of
               Life
               and
               Motion
               ,
               and
               Sense
               and
               Reason
               ,
               as
               Art
               or
               Wit
               can
               fancy
               
               or
               imagine
               them
               ?
               But
               then
               how
               much
               more
               admirable
               is
               the
               Soul
               which
               inhabits
               and
               animates
               this
               Body
               ;
               for
               of
               whatsoever
               Substance
               this
               thing
               we
               call
               our
               Soul
               is
               ,
               it
               is
               evidently
               framed
               for
               great
               and
               noble
               Operations
               ,
               to
               disclose
               the
               Mysteries
               of
               Nature
               ,
               and
               to
               dive
               into
               its
               deep
               Philosophy
               ,
               to
               penetrate
               into
               the
               Causes
               of
               things
               ,
               and
               with
               its
               nimble
               and
               sagacious
               Thoughts
               to
               survey
               this
               ample
               Theatre
               of
               Beings
               ;
               to
               recollect
               things
               past
               ,
               and
               to
               foretel
               things
               to
               come
               ,
               to
               invent
               the
               most
               useful
               Arts
               and
               comprehensive
               Sciences
               ,
               to
               dictate
               good
               Laws
               ,
               and
               project
               wise
               Policies
               for
               the
               Government
               of
               Humane
               Societies
               ,
               and
               in
               a
               word
               ,
               to
               understand
               the
               right
               Reasons
               of
               things
               ,
               and
               to
               regulate
               its
               Will
               and
               Affections
               by
               them
               :
               And
               is
               it
               possible
               we
               should
               imagine
               a
               Being
               thus
               exquisitely
               framed
               to
               be
               the
               Product
               of
               a
               blind
               and
               artless
               Matter
               ,
               to
               be
               nothing
               but
               a
               lucky
               Jumble
               of
               senseless
               and
               irrational
               Atoms
               ?
               For
               suppose
               it
               were
               nothing
               but
               elaborated
               Matter
               ,
               yet
               certainly
               it
               requires
               infinite
               Art
               and
               Skill
               to
               contrive
               and
               fashion
               it
               into
               all
               those
               curious
               Springs
               ,
               and
               Wheels
               and
               Mechanick
               Knacks
               that
               are
               necessary
               to
               render
               it
               not
               only
               a
               living
               and
               feeling
               ,
               but
               also
               a
               wise
               and
               rational
               Matter
               .
               For
               how
               is
               it
               conceivable
               that
               a
               little
               Drop
               of
               
               Water
               without
               the
               Assistance
               of
               any
               Mind
               or
               Providence
               ,
               should
               form
               it self
               not
               only
               into
               all
               the
               Parts
               and
               Lineaments
               of
               a
               Humane
               Body
               ,
               but
               also
               into
               a
               Humane
               Mind
               ,
               a
               Mind
               of
               vast
               Desires
               and
               infinite
               Capacities
               of
               Knowledg
               ,
               that
               can
               form
               Ideas
               within
               it self
               of
               every
               thing
               that
               is
               round
               about
               it
               ,
               and
               from
               them
               can
               frame
               innumerable
               Propositions
               ,
               and
               deduce
               them
               into
               Arts
               and
               Sciences
               :
               and
               in
               a
               word
               ,
               that
               can
               move
               it
               self
               and
               the
               Body
               it
               lives
               in
               ,
               by
               its
               own
               internal
               Springs
               ,
               and
               form
               it self
               into
               so
               many
               various
               and
               contrary
               Affections
               by
               the
               mysterious
               Force
               and
               Energy
               of
               its
               own
               Reason
               and
               Discourse
               ?
               If
               you
               beheld
               a
               dead
               Pencil
               move
               without
               any
               visible
               Hand
               ,
               and
               dip
               it self
               into
               various
               Colours
               ,
               and
               draw
               but
               an
               exact
               Picture
               of
               a
               Man
               ,
               you
               would
               doubtless
               conclude
               either
               that
               some
               invisible
               Limbner
               had
               infused
               into
               it
               the
               Art
               of
               Limbning
               ,
               or
               did
               immediately
               manage
               and
               direct
               it
               .
               But
               should
               you
               find
               this
               Picture
               when
               it
               is
               drawn
               and
               finished
               ,
               not
               only
               live
               and
               move
               ,
               but
               reason
               and
               discourse
               ,
               and
               exert
               all
               sorts
               of
               Animal
               and
               Humane
               Operations
               ,
               could
               you
               imagine
               that
               ever
               the
               
                 blind
                 ,
                 irrational
              
               Pencil
               formed
               it
               of
               it self
               without
               being
               managed
               or
               directed
               by
               some
               superiour
               Mind
               or
               Providence
               ?
            
             
             
               AND
               thus
               I
               have
               given
               some
               brief
               Instances
               of
               the
               constant
               Direction
               of
               all
               sorts
               of
               things
               ,
               how
               stupid
               and
               irrational
               soever
               ,
               to
               some
               wise
               and
               good
               End
               ,
               which
               is
               a
               plain
               Evidence
               of
               an
               
                 universal
                 Providence
              
               over
               the
               World
               ,
               that
               in
               a
               constant
               and
               uniform
               Series
               directs
               things
               to
               their
               proper
               Ends
               that
               have
               no
               Aim
               or
               Design
               of
               their
               own
               ,
               and
               so
               are
               utterly
               uncapable
               to
               guide
               and
               direct
               themselves
               .
            
             
               II.
               ANOTHER
               
                 sensible
                 Evidence
              
               of
               a
               
                 divine
                 Providence
              
               is
               ,
               the
               
                 sagacious
                 Providence
              
               of
               things
               that
               have
               no
               Foresight
               in
               themselves
               .
               For
               among
               irrational
               Beings
               that
               can
               neither
               apprehend
               for
               what
               Ends
               they
               act
               ,
               nor
               by
               what
               Means
               they
               may
               best
               effect
               them
               ,
               how
               strange
               is
               it
               to
               consider
               with
               what
               Insight
               and
               Providence
               they
               many
               of
               them
               act
               in
               
                 storing
                 up
              
               Provisions
               for
               themselves
               against
               a
               time
               of
               Extremity
               ,
               in
               framing
               their
               own
               Beds
               and
               Nests
               ,
               and
               defending
               themselves
               and
               their
               Young
               against
               approaching
               Dangers
               ;
               in
               educating
               their
               Young
               ,
               and
               propagating
               their
               Kind
               through
               all
               succeeding
               Generations
               ,
               insomuch
               that
               if
               they
               were
               every
               one
               endued
               with
               Reason
               of
               their
               own
               to
               foresee
               their
               own
               Dangers
               ,
               and
               forecast
               their
               own
               Conveniency
               and
               Safety
               ,
               they
               would
               not
               act
               with
               more
               Skill
               and
               Sagacity
               than
               
               they
               do
               .
               For
               thus
               the
               Plants
               that
               have
               neither
               Sense
               nor
               Reason
               to
               discern
               the
               Periods
               of
               their
               own
               Growth
               and
               Decay
               ,
               when
               they
               have
               almost
               spent
               themselves
               ,
               and
               are
               ready
               to
               wither
               and
               die
               ,
               run
               up
               into
               Seed
               ,
               as
               if
               they
               foresaw
               their
               own
               approaching
               Fate
               ,
               and
               did
               thereupon
               bethink
               themselves
               of
               propagating
               their
               Kind
               before
               it
               be
               
                 too
                 late
              
               ,
               and
               leaving
               a
               numerous
               Posterity
               behind
               them
               .
               And
               therefore
               since
               they
               have
               neither
               Thought
               nor
               Forecast
               
                 in
                 themselves
              
               ,
               't
               is
               evident
               that
               there
               is
               a
               Providence
               that
               thinks
               and
               forecasts
               for
               them
               .
            
             
               Thus
               also
               those
               Plants
               that
               shoot
               up
               
                 on
                 high
              
               ,
               but
               are
               too
               weak
               to
               support
               themselves
               ,
               such
               as
               the
               Hop
               and
               Vine
               and
               Ivy
               ,
               run
               out
               into
               little
               strings
               or
               tendrils
               with
               which
               they
               
                 lay
                 hold
              
               upon
               some
               body
               that
               is
               stronger
               than
               themselves
               ,
               as
               if
               they
               were
               conscious
               of
               their
               own
               weakness
               ,
               and
               so
               to
               
                 prop
                 up
              
               themselves
               did
               designedly
               twist
               about
               those
               stronger
               bodies
               that
               are
               best
               able
               to
               support
               them
               .
               And
               therefore
               since
               they
               neither
               know
               their
               own
               weakness
               ,
               nor
               yet
               the
               strength
               of
               the
               Trees
               or
               Wall
               they
               depend
               on
               ,
               it
               is
               evident
               that
               there
               is
               a
               wise
               Providence
               that
               knows
               both
               ,
               and
               guides
               and
               directs
               them
               to
               their
               safety
               .
            
             
             
               And
               as
               there
               is
               a
               visible
               Providence
               over
               Plants
               ,
               so
               there
               is
               also
               over
               brute
               and
               irrational
               Animals
               ,
               and
               especially
               over
               the
               smallest
               and
               most
               contemptible
               ,
               who
               by
               reason
               of
               their
               natural
               weakness
               and
               impotence
               are
               less
               able
               to
               provide
               for
               themselves
               .
               For
               thus
               the
               Spider
               is
               a
               Creature
               as
               void
               of
               Reason
               as
               the
               Plant
               of
               Sense
               ,
               and
               yet
               with
               what
               wondrous
               Art
               doth
               he
               spin
               his
               Web
               out
               of
               a
               viscous
               matter
               within
               his
               own
               Bowels
               ?
               He
               extends
               the
               threads
               of
               it
               cross
               to
               one
               another
               ,
               leaving
               equal
               Angles
               in
               the
               middle
               ,
               fastning
               the
               extreme
               to
               the
               opposite
               threads
               ,
               and
               then
               least
               through
               the
               weakness
               of
               the
               slender
               threads
               of
               which
               it
               is
               composed
               the
               Fly
               he
               hunts
               should
               happen
               to
               break
               through
               ,
               he
               weaves
               several
               under-nets
               one
               within
               another
               ,
               and
               with
               a
               wondrous
               Art
               fastens
               them
               all
               together
               ,
               that
               so
               if
               one
               should
               fail
               ,
               the
               other
               might
               hold
               ;
               and
               when
               he
               hath
               thus
               fix'd
               and
               spread
               his
               subtile
               and
               strange-contrived
               Snares
               ,
               he
               lies
               in
               wait
               in
               a
               little
               Den
               without
               ,
               made
               by
               him
               on
               purpose
               to
               conceal
               himself
               ;
               from
               whence
               ,
               as
               soon
               as
               the
               Fly
               is
               entangled
               ,
               he
               swiftly
               runs
               and
               seises
               it
               ,
               and
               having
               killed
               it
               carries
               it
               away
               and
               lays
               it
               up
               in
               a
               safe
               Repository
               against
               a
               time
               of
               Famine
               .
               In
               all
               which
               performance
               this
               irrational
               Insect
               proceeds
               
               as
               providently
               and
               wisely
               as
               if
               in
               a
               long
               deduction
               he
               had
               inferr'd
               one
               thing
               from
               another
               and
               acted
               upon
               the
               most
               rational
               deliberation
               ;
               and
               therefore
               since
               he
               is
               void
               of
               reason
               himself
               ,
               and
               doth
               not
               determine
               himself
               by
               any
               natural
               Logic
               of
               
                 his
                 own
              
               ,
               he
               must
               proceed
               by
               the
               reason
               and
               direction
               of
               some
               wise
               Mind
               without
               him
               ,
               that
               hath
               the
               guidance
               and
               disposal
               of
               his
               motion
               .
               For
               he
               begins
               not
               to
               exercise
               his
               Art
               after
               he
               is
               arriv'd
               to
               a
               riper
               age
               ,
               but
               is
               born
               with
               his
               Trade
               about
               him
               ,
               and
               spins
               and
               weavs
               fpom
               his
               very
               Infancy
               ;
               nor
               is
               there
               any
               diversity
               in
               his
               Manufacture
               ,
               as
               there
               useth
               to
               be
               in
               those
               of
               rational
               Artificers
               ,
               but
               't
               is
               always
               woven
               in
               the
               same
               manner
               ,
               and
               figure
               ,
               and
               fashion
               ,
               which
               is
               a
               plain
               evidence
               that
               he
               effects
               it
               not
               by
               any
               art
               or
               reason
               of
               
                 his
                 own
              
               but
               by
               mere
               
                 natural
                 instinct
              
               ,
               which
               is
               nothing
               but
               the
               impression
               of
               the
               art
               and
               reason
               of
               the
               Author
               of
               Nature
               ,
               which
               impression
               knows
               not
               what
               it
               doth
               ,
               nor
               upon
               what
               reasons
               it
               proceeds
               ,
               but
               only
               answers
               to
               the
               Reason
               of
               God
               as
               the
               signature
               doth
               to
               the
               Seal
               that
               imprest
               it
               ,
               and
               like
               an
               Eccho
               articulates
               and
               resounds
               his
               Voice
               without
               understanding
               what
               it
               means
               .
               And
               as
               the
               sensless
               Eccho
               when
               it
               reverberates
               words
               that
               carry
               Sense
               and
               Reason
               in
               them
               ,
               supposes
               the
               
               original
               Voice
               to
               proceed
               from
               some
               intelligent
               Mind
               ;
               so
               these
               irrational
               Instincts
               of
               Nature
               which
               express
               so
               much
               art
               and
               reason
               in
               their
               operations
               ,
               do
               necessarily
               imply
               that
               there
               is
               some
               wise
               Mind
               or
               Providence
               to
               which
               they
               owe
               their
               original
               and
               continuance
               .
            
             
               FOR
               thus
               to
               instance
               farther
               ,
               with
               what
               a
               strange
               and
               wonderful
               Art
               do
               the
               Bees
               frame
               their
               Combs
               ,
               which
               they
               divide
               on
               each
               side
               into
               a
               world
               of
               little
               six-corner'd
               cells
               ,
               and
               then
               prop
               them
               up
               with
               middle
               walls
               of
               pillars
               which
               they
               raise
               from
               the
               floor
               into
               an
               arch
               ,
               by
               which
               as
               they
               are
               rendred
               more
               strong
               ,
               so
               the
               Bees
               have
               an
               entrance
               through
               to
               repair
               them
               whenever
               they
               decay
               ;
               and
               having
               thus
               artificially
               built
               their
               houses
               ,
               with
               what
               industry
               do
               they
               wander
               to
               and
               fro
               to
               gather
               the
               sweet
               dews
               of
               Heaven
               ,
               whereon
               they
               live
               ,
               from
               the
               herbs
               and
               flowers
               of
               the
               field
               ,
               and
               with
               what
               care
               do
               they
               treasure
               them
               up
               in
               those
               little
               cells
               against
               winter
               ,
               when
               they
               can
               neither
               go
               forth
               by
               reason
               of
               the
               cold
               to
               seek
               their
               sustenance
               abroad
               ,
               nor
               yet
               find
               it
               if
               they
               could
               ;
               and
               when
               they
               have
               fill'd
               their
               cells
               with
               their
               winter
               provision
               ,
               they
               providently
               draw
               over
               the
               mouth
               of
               them
               a
               thin
               skin
               or
               membrane
               to
               preserve
               the
               grateful
               liquor
               
               lest
               it
               should
               
                 drop
                 out
              
               and
               be
               lost
               ;
               and
               in
               a
               word
               ,
               in
               what
               a
               regular
               order
               do
               they
               live
               ,
               they
               rest
               and
               labour
               all
               together
               ,
               and
               in
               the
               discharge
               of
               several
               offices
               conspire
               to
               the
               same
               work
               ;
               some
               press
               the
               flowers
               with
               their
               feet
               ,
               others
               with
               their
               mouths
               or
               down
               of
               their
               bodies
               gather
               up
               the
               moistures
               which
               these
               
                 press
                 out
              
               and
               carry
               them
               home
               to
               their
               cells
               ;
               some
               bring
               home
               the
               materials
               of
               which
               these
               cells
               are
               compos'd
               ,
               others
               disburthen
               them
               of
               it
               ,
               others
               build
               with
               it
               ,
               and
               others
               plane
               and
               polish
               the
               building
               .
               Thus
               all
               hands
               are
               at
               work
               first
               to
               build
               the
               house
               they
               are
               to
               dwell
               in
               ,
               and
               to
               divide
               it
               into
               its
               several
               apartments
               ,
               and
               then
               to
               store
               them
               all
               with
               provision
               against
               the
               ensuing
               time
               of
               scarcity
               .
               Now
               therefore
               (
               not
               to
               mention
               their
               wondrous
               polity
               and
               government
               of
               which
               so
               many
               curious
               observations
               have
               been
               made
               )
               how
               is
               it
               possible
               they
               should
               do
               all
               these
               things
               with
               so
               much
               regularity
               and
               exact
               order
               ,
               without
               being
               guided
               by
               some
               art
               and
               reason
               ?
               But
               yet
               't
               is
               certain
               't
               is
               not
               by
               any
               reason
               of
               
                 their
                 own
              
               ;
               they
               do
               not
               at
               all
               consider
               when
               they
               build
               ,
               how
               needful
               houses
               are
               for
               themselves
               and
               their
               Winter
               provisions
               ,
               nor
               how
               convenient
               that
               waxy
               matter
               which
               they
               gather
               is
               to
               build
               those
               houses
               ,
               nor
               
               what
               necessity
               there
               is
               of
               dividing
               them
               into
               distinct
               cells
               and
               apartments
               ;
               they
               understand
               not
               the
               nature
               of
               those
               sweet
               dews
               which
               they
               gather
               ,
               whether
               they
               are
               food
               or
               poison
               ,
               and
               when
               they
               gather
               more
               than
               they
               have
               present
               need
               of
               they
               know
               not
               why
               they
               do
               it
               ,
               they
               reason
               not
               with
               themselves
               that
               Winter
               is
               approaching
               ,
               wherein
               neither
               these
               dews
               will
               fall
               upon
               which
               they
               live
               ,
               nor
               themselves
               be
               able
               to
               go
               forth
               and
               gather
               them
               ,
               and
               that
               therefore
               it
               behoves
               them
               to
               store
               themselves
               beforehand
               against
               the
               ensuing
               famine
               ;
               and
               when
               that
               they
               have
               laid
               up
               their
               store
               and
               are
               binding
               it
               in
               with
               the
               membrane
               they
               draw
               over
               it
               ,
               they
               do
               not
               consider
               that
               't
               is
               a
               fluid
               matter
               that
               will
               be
               apt
               to
               
                 run
                 out
              
               and
               be
               lost
               ;
               and
               yet
               all
               these
               things
               they
               perform
               with
               as
               much
               regularity
               and
               art
               ,
               as
               if
               they
               had
               throughly
               weigh'd
               and
               considered
               and
               perfectly
               understood
               the
               reasons
               of
               them
               ;
               which
               is
               a
               plain
               evidence
               that
               they
               are
               acted
               by
               a
               reason
               that
               is
               not
               
                 their
                 own
              
               ,
               and
               what
               other
               reason
               can
               this
               be
               than
               that
               of
               the
               divine
               mind
               which
               governs
               and
               disposeth
               all
               things
               ?
               And
               the
               same
               may
               be
               said
               of
               Ants
               ,
               and
               Moles
               and
               Palmer-worms
               and
               innumerable
               other
               animals
               ,
               which
               though
               they
               have
               no
               reason
               of
               
                 their
                 own
              
               ,
               are
               yet
               in
               many
               instances
               as
               
               evidently
               conducted
               by
               reason
               as
               any
               rational
               beings
               whatever
               .
            
             
               For
               with
               what
               admirable
               art
               do
               the
               irrational
               Birds
               form
               their
               nests
               a
               little
               after
               their
               coupling
               ;
               they
               begin
               to
               build
               though
               they
               neither
               consider
               that
               they
               are
               breeding
               ,
               nor
               yet
               do
               foresee
               when
               they
               shall
               lay
               ;
               by
               which
               it's
               plain
               that
               there
               is
               a
               Providence
               which
               considers
               and
               foresees
               for
               them
               ;
               and
               though
               they
               understand
               not
               what
               materials
               are
               fittest
               to
               build
               their
               nests
               nor
               in
               what
               order
               to
               frame
               and
               dispose
               them
               ,
               yet
               there
               is
               a
               very
               wise
               understanding
               that
               directs
               them
               both
               to
               choose
               and
               contrive
               the
               materials
               ,
               and
               this
               with
               greater
               art
               than
               we
               with
               all
               our
               reason
               can
               do
               .
               For
               as
               for
               the
               outward
               surface
               of
               the
               nests
               which
               comes
               not
               near
               their
               bodies
               ,
               they
               frame
               it
               with
               sticks
               and
               thorns
               which
               with
               inimitable
               art
               they
               twist
               and
               interweave
               into
               a
               round
               and
               uniform
               hollowness
               ,
               which
               they
               commonly
               dawb
               round
               with
               mud
               to
               render
               it
               more
               compact
               and
               warm
               ;
               when
               this
               is
               done
               though
               they
               understand
               not
               their
               own
               specific
               frame
               and
               constitution
               ,
               yet
               they
               proceed
               as
               if
               they
               did
               ,
               and
               suit
               their
               nests
               to
               the
               strength
               or
               weakness
               of
               their
               natures
               ;
               for
               those
               of
               them
               that
               are
               of
               a
               hardier
               make
               content
               themselves
               with
               this
               inward
               plaistering
               ,
               and
               when
               't
               is
               dryed
               
               proceed
               to
               lay
               and
               hatch
               their
               eggs
               on
               it
               ,
               without
               troubling
               themselves
               to
               line
               it
               with
               any
               softer
               materials
               ,
               as
               if
               they
               knew
               beforehand
               that
               the
               constitution
               of
               their
               young
               would
               be
               such
               as
               would
               not
               need
               any
               softness
               or
               delicacy
               ;
               whereas
               those
               that
               are
               of
               a
               tenderer
               frame
               take
               care
               to
               cloath
               the
               hard
               plaistering
               with
               straw
               or
               hay
               or
               moss
               ,
               upon
               which
               those
               that
               are
               tenderest
               of
               all
               make
               another
               layer
               of
               hair
               or
               down
               or
               feathers
               ,
               as
               if
               they
               perfectly
               understood
               what
               degree
               of
               softness
               and
               warmth
               would
               be
               necessary
               for
               the
               preservation
               and
               nourishment
               of
               their
               tender
               off
               spring
               .
               Since
               therefore
               it
               's
               certain
               that
               they
               know
               none
               of
               all
               these
               things
               ,
               and
               yet
               they
               act
               as
               if
               they
               did
               ,
               they
               must
               necessarily
               be
               supposed
               to
               act
               by
               the
               direction
               of
               some
               wise
               Mind
               that
               perfectly
               knows
               them
               all
               .
               And
               then
               again
               considering
               with
               what
               patience
               and
               diligence
               the
               female
               sits
               upon
               her
               eggs
               when
               she
               hath
               laid
               them
               ,
               as
               if
               she
               understood
               the
               plilosophy
               of
               her
               own
               warmth
               ,
               how
               necessary
               it
               is
               to
               form
               and
               animate
               and
               hatch
               them
               ,
               and
               with
               what
               care
               and
               industry
               the
               male
               brings
               her
               in
               provision
               whilst
               she
               is
               sitting
               ,
               that
               so
               she
               may
               not
               be
               forc'd
               by
               the
               necessities
               of
               Nature
               to
               neglect
               her
               eggs
               and
               leave
               them
               too
               long
               expos'd
               to
               the
               cold
               air
               which
               in
               
               a
               short
               time
               would
               destroy
               the
               tender
               principles
               of
               life
               within
               them
               ;
               and
               in
               a
               word
               ,
               with
               what
               care
               and
               industry
               they
               both
               conspire
               to
               cherish
               and
               feed
               their
               young
               when
               they
               are
               hatch'd
               ,
               till
               such
               time
               as
               they
               are
               cloath'd
               and
               fledg'd
               and
               can
               fly
               abroad
               to
               seek
               provision
               for
               themselves
               ;
               considering
               ,
               I
               say
               ,
               how
               in
               all
               these
               things
               they
               proceed
               as
               if
               they
               perfectly
               understood
               the
               reasons
               and
               necessities
               of
               their
               own
               actions
               ,
               it
               's
               plain
               that
               they
               must
               be
               guided
               either
               by
               a
               reason
               in
               
                 their
                 own
              
               or
               in
               some
               other
               mind
               that
               hath
               the
               command
               and
               conduct
               of
               their
               motions
               .
               Now
               that
               it
               is
               not
               by
               a
               reason
               of
               
                 their
                 own
              
               is
               evident
               ,
               because
               whatsoever
               they
               do
               ,
               they
               necessarily
               do
               ,
               and
               cannot
               possibly
               do
               otherwise
               ,
               for
               they
               never
               vary
               in
               their
               operations
               ,
               never
               try
               any
               new
               experiments
               ,
               but
               always
               proceed
               in
               the
               same
               road
               and
               repeat
               the
               same
               things
               in
               the
               same
               method
               ,
               which
               is
               a
               plain
               sign
               that
               they
               cannot
               do
               otherwise
               ,
               and
               consequently
               that
               they
               act
               not
               from
               reason
               but
               necessity
               ;
               and
               therefore
               since
               they
               are
               made
               and
               impelled
               to
               act
               as
               they
               do
               ,
               and
               yet
               do
               act
               so
               rationally
               and
               wisely
               ,
               that
               which
               impels
               them
               must
               be
               a
               rational
               mind
               either
               acting
               upon
               them
               immediately
               ,
               or
               by
               a
               fix'd
               and
               permanent
               impression
               of
               its
               art
               and
               reason
               on
               their
               motions
               .
               For
               
               as
               Aristotle
               hath
               long
               since
               observ'd
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 they
                 do
                 these
                 things
                 neither
                 by
                 any
                 art
                 nor
                 council
                 nor
                 deliberation
                 of
                 their
                 own
                 .
              
               They
               are
               not
               masters
               of
               the
               wisdom
               by
               which
               they
               act
               ,
               but
               are
               meerly
               passive
               to
               the
               impressions
               of
               that
               wisdom
               ,
               that
               are
               made
               upon
               them
               .
               For
               so
               men
               we
               see
               for
               their
               own
               profit
               and
               others
               pleasure
               can
               teach
               Dogs
               and
               others
               animals
               to
               dance
               the
               measures
               of
               tunes
               and
               other
               artificial
               motions
               ,
               the
               rules
               and
               ends
               of
               which
               they
               understand
               not
               ;
               for
               when
               they
               perform
               these
               motions
               ,
               they
               neither
               think
               of
               their
               masters
               profit
               nor
               the
               spectatour's
               pleasure
               ,
               which
               is
               the
               end
               and
               design
               of
               them
               ,
               nor
               understand
               the
               proportions
               of
               musick
               which
               is
               the
               rule
               of
               them
               ,
               so
               that
               the
               reason
               of
               their
               motions
               is
               only
               in
               their
               teachers
               mind
               ,
               who
               by
               frequent
               use
               doth
               by
               degrees
               imprint
               the
               practice
               of
               his
               art
               upon
               their
               fancies
               ;
               and
               if
               a
               man
               can
               so
               imprint
               his
               art
               upon
               these
               artless
               creatures
               ,
               as
               to
               make
               them
               practice
               it
               without
               understanding
               either
               the
               grounds
               or
               reasons
               of
               it
               ,
               how
               much
               more
               may
               an
               allwise
               and
               Almighty
               mind
               .
               And
               therefore
               since
               
                 de
                 facto
              
               we
               behold
               a
               world
               of
               curious
               art
               among
               brute
               animals
               ,
               that
               far
               exceeds
               all
               the
               little
               feats
               we
               can
               teach
               them
               ,
               why
               may
               we
               not
               as
               reasonably
               believe
               ,
               
               that
               any
               one
               of
               these
               dancing
               animals
               learnt
               all
               his
               artificial
               motions
               ,
               the
               reasons
               of
               which
               he
               understands
               not
               ,
               without
               any
               arts-master
               to
               teach
               him
               ,
               as
               that
               Ants
               and
               Bees
               acquir'd
               all
               the
               art
               and
               Providence
               they
               practice
               ,
               without
               either
               discovering
               the
               reasons
               of
               it
               by
               any
               understanding
               of
               
                 their
                 own
              
               ,
               or
               being
               ever
               instructed
               in
               it
               by
               any
               other
               provident
               mind
               ;
               for
               art
               and
               providence
               cannot
               be
               supposed
               without
               reason
               ,
               and
               therefore
               since
               the
               reason
               of
               their
               art
               is
               not
               
                 in
                 themselves
              
               ,
               it
               must
               necessarily
               be
               in
               some
               mind
               without
               them
               that
               hath
               the
               conduct
               and
               direction
               of
               all
               their
               motions
               .
            
             
               III.
               ANOTHER
               
                 sensible
                 evidence
              
               of
               a
               divine
               Providence
               is
               the
               mutual
               agreement
               and
               correspondency
               of
               things
               that
               have
               no
               understanding
               
                 of
                 themselves
              
               or
               of
               
                 one
                 another
              
               .
               For
               if
               we
               look
               abroad
               into
               the
               World
               we
               cannot
               but
               observe
               an
               admirable
               harmony
               among
               things
               which
               yet
               have
               no
               kind
               of
               knowledg
               of
               
                 one
                 another
              
               ,
               and
               therefore
               cannot
               be
               supposed
               to
               have
               framed
               and
               adapted
               themselves
               to
               one
               another
               ,
               nor
               yet
               to
               be
               so
               fram'd
               and
               adapted
               ,
               but
               by
               the
               Art
               and
               contrivance
               of
               some
               very
               wise
               and
               intelligent
               Mind
               .
               For
               how
               can
               any
               cause
               fit
               any
               two
               things
               to
               
                 one
                 another
              
               without
               having
               some
               Idea
               in
               his
               mind
               of
               the
               natures
               
               of
               them
               both
               ?
               If
               therefore
               in
               the
               nature
               of
               things
               we
               can
               discover
               a
               world
               of
               mutual
               suitabilities
               ,
               of
               this
               to
               that
               and
               of
               one
               thing
               to
               another
               ,
               it
               will
               be
               a
               sufficient
               argument
               that
               they
               all
               procced
               from
               some
               wise
               Cause
               that
               had
               an
               universal
               Idea
               of
               their
               natures
               in
               his
               mind
               ,
               and
               saw
               how
               such
               a
               thing
               would
               suit
               such
               a
               thing
               ,
               before
               ever
               he
               actually
               adapted
               them
               one
               to
               another
               .
            
             
               NOW
               not
               to
               insist
               any
               further
               upon
               the
               admirable
               fitness
               of
               the
               Sun
               and
               Earth
               ,
               the
               Water
               and
               Earth
               ,
               the
               Air
               and
               Heaven
               and
               Earth
               one
               to
               another
               ,
               which
               I
               have
               largely
               discoursed
               already
               ,
               how
               exactly
               is
               every
               animal
               fitted
               for
               its
               element
               ,
               and
               every
               element
               for
               its
               animals
               ?
               Thus
               the
               Birds
               for
               instance
               ,
               are
               fitted
               with
               wings
               to
               fly
               aloft
               in
               the
               air
               ,
               and
               the
               air
               is
               fitted
               to
               bear
               them
               up
               ,
               and
               to
               yield
               to
               the
               vibration
               of
               their
               wings
               :
               the
               Fishes
               are
               fitted
               to
               swim
               in
               the
               water
               ,
               having
               finns
               which
               serve
               instead
               of
               oars
               to
               cut
               through
               and
               divide
               the
               streams
               ,
               and
               the
               waters
               are
               fitted
               for
               the
               fish
               to
               swim
               in
               ,
               being
               a
               soft
               and
               fluid
               substance
               that
               is
               easily
               cut
               and
               divided
               ;
               and
               as
               for
               the
               earth
               and
               those
               earthy
               animals
               that
               inhabit
               it
               ,
               there
               is
               an
               admirable
               congruity
               between
               them
               ;
               for
               they
               being
               all
               fram'd
               to
               walk
               or
               creep
               must
               
               have
               an
               hard
               and
               solid
               matter
               to
               move
               on
               ,
               and
               the
               earth
               being
               an
               hard
               and
               solid
               matter
               requires
               such
               animals
               as
               can
               walk
               or
               creep
               on
               it
               ;
               and
               as
               every
               element
               is
               fitted
               for
               the
               motion
               of
               its
               animals
               ,
               and
               every
               animal
               to
               move
               in
               its
               element
               ;
               so
               every
               element
               hath
               a
               food
               that
               is
               proper
               to
               the
               appetites
               of
               its
               animals
               ,
               and
               ,
               every
               animal
               an
               appetite
               that
               is
               proper
               to
               the
               food
               of
               its
               element
               .
               So
               that
               as
               every
               animal
               is
               fitted
               within
               with
               all
               those
               faculties
               and
               organs
               that
               are
               requisite
               to
               its
               procuring
               and
               enjoying
               what
               is
               good
               for
               it
               ,
               and
               its
               shunning
               and
               repelling
               what
               is
               hurtful
               ,
               so
               it
               is
               also
               furnish'd
               without
               with
               all
               that
               is
               necessary
               or
               convenient
               for
               its
               support
               and
               satisfaction
               .
               Thus
               every
               faculty
               within
               hath
               an
               object
               without
               prepar'd
               for
               it
               ,
               that
               is
               exactly
               correspondent
               therewith
               ,
               without
               which
               ,
               as
               hath
               been
               excellently
               observ'd
               ,
               the
               faculty
               would
               become
               vain
               and
               useless
               ,
               yea
               and
               sometimes
               harmful
               and
               destructive
               ,
               as
               reciprocally
               the
               object
               would
               import
               little
               or
               nothing
               if
               such
               a
               faculty
               were
               not
               
                 provided
                 for
              
               and
               suited
               to
               it
               .
               For
               thus
               the
               Eye
               would
               be
               perfectly
               useless
               if
               it
               were
               not
               for
               the
               light
               ,
               and
               the
               light
               would
               be
               much
               
                 less
                 considerable
              
               if
               it
               were
               not
               for
               the
               Eye
               ;
               for
               if
               all
               light
               were
               extinguish'd
               ,
               all
               those
               curious
               
               colours
               into
               which
               the
               light
               is
               refracted
               would
               be
               utterly
               insignificant
               ;
               and
               if
               all
               those
               colours
               were
               extinguished
               ,
               the
               Eye
               would
               be
               utterly
               depriv'd
               of
               one
               of
               its
               most
               pleasant
               entertainments
               .
               And
               what
               use
               would
               there
               be
               of
               all
               that
               infinite
               variety
               of
               melodious
               sounds
               ,
               fragrant
               odours
               ,
               and
               delicious
               savours
               which
               this
               frame
               of
               nature
               affords
               ,
               were
               there
               no
               
                 hearing
                 ,
                 smelling
              
               or
               tasting
               faculties
               ?
               and
               what
               would
               these
               faculties
               signifie
               were
               there
               no
               such
               sounds
               or
               odours
               or
               savours
               ?
               So
               that
               these
               objects
               and
               faculties
               are
               all
               as
               perfectly
               fitted
               one
               to
               another
               as
               it
               was
               possible
               for
               art
               to
               fit
               them
               :
               nothing
               could
               be
               better
               sitted
               for
               seeing
               than
               the
               eye
               ,
               nothing
               better
               fram'd
               to
               render
               things
               visible
               than
               the
               light
               ,
               and
               light
               can
               be
               refracted
               into
               no
               colour
               so
               grateful
               unto
               the
               eye
               as
               green
               ,
               which
               is
               the
               great
               colour
               of
               Nature
               ;
               and
               the
               same
               may
               be
               said
               of
               the
               ear
               and
               sounds
               ,
               the
               smell
               and
               odours
               ,
               the
               tast
               and
               savours
               ;
               and
               if
               the
               eye
               were
               made
               to
               see
               and
               the
               ear
               to
               hear
               ,
               as
               there
               is
               no
               doubt
               but
               they
               were
               ,
               being
               so
               exquisitely
               fram'd
               for
               that
               purpose
               ;
               to
               be
               sure
               light
               was
               made
               for
               seeing
               and
               sounds
               for
               hearing
               ,
               and
               so
               for
               all
               the
               rest
               ;
               and
               how
               is
               it
               possible
               that
               so
               many
               things
               should
               be
               made
               so
               exactly
               harmonious
               and
               agreeable
               with
               one
               another
               without
               the
               powerful
               
               art
               and
               direction
               of
               some
               very
               skilful
               mind
               ,
               that
               knew
               before-hand
               that
               this
               thing
               would
               perfectly
               fit
               that
               ,
               and
               consequently
               had
               a
               perfect
               Idea
               of
               them
               both
               ?
               When
               therefore
               we
               behold
               such
               exact
               correspondencies
               between
               the
               motive
               faculties
               of
               Animals
               and
               the
               elements
               they
               move
               in
               ,
               between
               the
               fruits
               and
               products
               of
               those
               Elements
               and
               the
               faculties
               of
               
                 tast
                 ,
                 digestion
              
               ,
               and
               nutrition
               in
               those
               animals
               that
               inhabit
               them
               ,
               and
               in
               a
               word
               between
               all
               sensible
               objects
               without
               and
               sensitive
               objects
               within
               ,
               how
               is
               it
               possible
               we
               should
               be
               so
               senseless
               as
               not
               to
               trace
               out
               an
               all-directing
               wisdom
               by
               footsteps
               that
               are
               so
               exprest
               and
               remarkable
               ?
               For
               suppose
               you
               heard
               a
               musical
               Instrument
               move
               its
               own
               strings
               into
               an
               exquisite
               harmony
               and
               run
               long
               divisions
               of
               curious
               and
               well-proportion'd
               notes
               ,
               without
               the
               impulse
               of
               any
               visible
               Artist
               ,
               would
               you
               not
               conclude
               either
               that
               some
               invisible
               hand
               did
               immediately
               touch
               and
               play
               upon
               its
               strings
               ,
               or
               that
               they
               were
               mov'd
               by
               some
               internal
               spring
               and
               contrivance
               of
               a
               musical
               mind
               ?
               how
               then
               can
               we
               attend
               to
               the
               admirable
               harmonies
               of
               Nature
               ,
               to
               the
               natural
               references
               and
               due
               proportions
               and
               exact
               correspondencies
               of
               all
               its
               innumerable
               parts
               to
               one
               another
               without
               believing
               that
               there
               is
               
               some
               great
               harmonical
               mind
               which
               tun'd
               it
               at
               first
               and
               still
               plays
               upon
               it
               by
               the
               immediate
               touch
               and
               impulse
               of
               its
               own
               invisible
               hand
               .
            
             
               AND
               as
               all
               things
               are
               thus
               fitted
               and
               adapted
               together
               ,
               so
               are
               they
               also
               most
               regularly
               subordinated
               to
               one
               another
               according
               to
               their
               rank
               and
               worth
               ;
               the
               sensless
               elements
               with
               all
               their
               fruit
               and
               product
               being
               subject
               to
               the
               use
               of
               animals
               to
               whom
               they
               afford
               a
               vast
               variety
               of
               all
               conveniencies
               and
               necessaries
               answerable
               to
               their
               desires
               and
               needs
               ;
               so
               that
               of
               all
               those
               vast
               numbers
               of
               sensitive
               Beings
               there
               is
               no
               one
               kind
               or
               individual
               ,
               no
               not
               so
               much
               as
               a
               fly
               ,
               or
               worm
               ,
               or
               insect
               but
               what
               is
               plentifully
               supplied
               out
               of
               these
               common
               store-houses
               of
               Nature
               .
               And
               as
               the
               elements
               are
               subjected
               to
               the
               use
               of
               animals
               ,
               so
               both
               are
               subject
               to
               the
               use
               of
               Man
               ,
               who
               is
               as
               much
               superiour
               to
               the
               brute
               animals
               ,
               as
               they
               are
               to
               the
               sensless
               elements
               .
               To
               him
               therefore
               ,
               as
               it
               is
               most
               fit
               and
               congruous
               ,
               all
               things
               here
               below
               pay
               tribute
               ;
               the
               Earth
               ingenders
               within
               its
               bowels
               quarrie's
               of
               stone
               and
               mines
               of
               coal
               and
               mettals
               to
               serve
               his
               necessary
               uses
               and
               conveniences
               ,
               and
               spreads
               its
               surface
               with
               a
               vast
               variety
               of
               herbs
               and
               flowers
               and
               fruitful
               trees
               to
               supply
               him
               with
               food
               and
               with
               Physick
               ,
               
               and
               treat
               him
               with
               pleasure
               and
               delight
               ;
               to
               entertain
               his
               eye
               with
               beautiful
               colours
               ,
               his
               smell
               with
               fragrant
               odours
               and
               his
               palate
               with
               delicious
               savours
               ;
               the
               Waters
               serve
               to
               quench
               his
               thirst
               ,
               to
               dress
               his
               food
               ,
               to
               fructifie
               his
               fields
               and
               gardens
               ,
               to
               cleanse
               his
               body
               and
               habitation
               and
               to
               maintain
               and
               facilitate
               his
               entercourse
               and
               traffick
               with
               all
               parts
               of
               the
               World
               ;
               the
               Air
               fans
               him
               with
               refreshing
               gales
               ,
               supplies
               him
               with
               breath
               and
               with
               vital
               and
               animal
               spirits
               ;
               the
               Fire
               warms
               and
               cherisheth
               him
               ,
               concocts
               his
               meat
               and
               drink
               into
               fit
               and
               wholesom
               nourishment
               ,
               and
               serves
               him
               in
               his
               most
               necessary
               Arts
               and
               manual
               operations
               .
               And
               as
               all
               the
               four
               elements
               do
               one
               way
               or
               other
               conspire
               to
               our
               use
               and
               benefit
               ,
               so
               do
               all
               the
               animals
               too
               that
               inhabit
               them
               ,
               though
               as
               yet
               there
               are
               sundry
               of
               them
               whose
               use
               we
               have
               not
               discovered
               ,
               but
               as
               for
               the
               generality
               of
               them
               they
               are
               innumerable
               ways
               adapted
               to
               our
               use
               ;
               some
               to
               furnish
               our
               Table
               with
               food
               and
               delicacies
               ,
               others
               to
               prevent
               or
               to
               remove
               our
               Diseases
               with
               their
               medicinal
               Vertues
               ;
               some
               to
               cloath
               and
               some
               to
               adorn
               our
               Bodies
               ,
               others
               to
               assist
               us
               in
               and
               others
               to
               
                 ease
                 us
              
               of
               our
               labours
               ,
               and
               others
               to
               entertain
               us
               with
               chearful
               sports
               and
               recreations
               .
               Thus
               all
               things
               here
               below
               have
               as
               plain
               a
               reference
               
               to
               the
               use
               of
               Man
               who
               is
               the
               noblest
               part
               of
               them
               ,
               as
               if
               some
               wise
               and
               powerful
               Mind
               had
               contriv'd
               them
               on
               purpose
               to
               serve
               and
               benefit
               him
               ;
               as
               on
               the
               contrary
               Man
               hath
               so
               plain
               a
               reference
               to
               them
               considering
               his
               needs
               and
               his
               sensitive
               and
               rational
               faculties
               ,
               as
               if
               the
               same
               wise
               Mind
               had
               fram'd
               him
               on
               purpose
               to
               use
               and
               enjoy
               them
               .
            
             
               AND
               is
               it
               possible
               that
               after
               all
               this
               we
               should
               be
               so
               stupid
               as
               not
               to
               discern
               those
               bright
               beams
               of
               wisdom
               which
               shine
               through
               so
               many
               perspicuous
               correspondencies
               ?
               For
               it
               's
               certain
               that
               either
               they
               must
               be
               design'd
               by
               Wisdom
               ,
               or
               happen
               by
               Chance
               ;
               and
               is
               it
               possible
               that
               a
               
                 blind
                 Chance
              
               which
               can
               do
               nothing
               regularly
               and
               is
               the
               Parent
               only
               of
               monstrous
               and
               deform'd
               births
               ,
               should
               thus
               exquisitely
               fit
               and
               adapt
               things
               to
               one
               another
               in
               such
               a
               long
               and
               orderly
               series
               ;
               that
               Chance
               which
               never
               yet
               compos'd
               a
               tune
               or
               wrote
               a
               line
               of
               coherent
               sense
               should
               ever
               be
               the
               Author
               of
               this
               great
               frame
               of
               things
               ,
               in
               which
               there
               is
               more
               of
               harmony
               than
               in
               all
               the
               musical
               composures
               ,
               and
               more
               of
               sense
               and
               Philosophy
               than
               in
               all
               the
               studied
               Volumes
               in
               the
               World
               ?
               And
               if
               it
               cannot
               be
               the
               effect
               of
               Chance
               it
               must
               be
               the
               product
               of
               Wisdom
               and
               Providence
               .
            
             
             
               IV.
               ANOTHER
               
                 sensible
                 evidence
              
               of
               a
               divine
               Providence
               is
               the
               continuation
               of
               things
               in
               the
               same
               comely
               order
               which
               have
               no
               government
               of
               themselves
               .
               That
               things
               are
               put
               into
               a
               most
               
                 useful
                 ,
                 wise
              
               and
               artificial
               order
               hath
               been
               sufficiently
               demonstrated
               under
               the
               foregoing
               particulars
               ;
               now
               I
               would
               fain
               know
               what
               was
               it
               reduced
               them
               to
               and
               still
               continues
               them
               in
               this
               order
               ;
               did
               the
               blind
               parts
               of
               the
               matter
               whereof
               these
               things
               are
               composed
               ,
               
                 once
                 upon
                 a
                 time
              
               as
               they
               were
               wandring
               through
               the
               field
               of
               infinite
               space
               becken
               to
               one
               another
               ,
               and
               by
               common
               consent
               assemble
               themselves
               into
               a
               
                 General
                 Council
              
               ,
               and
               there
               advise
               together
               how
               they
               should
               rank
               and
               marshal
               themselves
               into
               a
               World
               ,
               and
               when
               upon
               grave
               and
               mature
               advice
               they
               had
               agreed
               upon
               ,
               and
               describ'd
               and
               chalk'd
               out
               the
               laws
               of
               their
               motion
               did
               they
               break-up
               Council
               ,
               and
               
                 set
                 forth
              
               in
               their
               several
               lines
               to
               the
               execution
               of
               their
               Canons
               and
               Decrees
               ,
               till
               by
               their
               
                 oblique
                 ,
                 parallel
              
               and
               counter-motions
               ,
               they
               at
               last
               interwove
               themselves
               into
               all
               those
               beautiful
               contextures
               we
               behold
               ?
               He
               who
               can
               imagine
               this
               to
               be
               either
               probable
               or
               possible
               ,
               must
               himself
               be
               as
               dull
               and
               stupid
               as
               those
               sensless
               parts
               of
               matter
               are
               ,
               of
               which
               he
               dreams
               .
               Well
               then
               ,
               since
               these
               things
               could
               not
               be
               effected
               by
               any
               
               Council
               or
               contrivance
               in
               the
               matter
               it self
               ,
               was
               it
               by
               mere
               chance
               that
               these
               blind
               parts
               of
               matter
               floating
               in
               an
               immense
               space
               ,
               did
               after
               several
               justlings
               and
               rancounters
               jumble
               themselves
               into
               this
               beautiful
               frame
               of
               things
               ?
               alas
               ,
               this
               is
               a
               conceit
               ,
               if
               possible
               ,
               more
               ridiculous
               than
               the
               former
               ;
               for
               how
               is
               it
               possible
               to
               imagine
               that
               Chance
               should
               ever
               make
               a
               Man
               ?
               in
               the
               contexture
               of
               whose
               parts
               there
               are
               such
               wonders
               of
               Art
               as
               do
               as
               far
               exceed
               the
               most
               curious
               Engines
               and
               Machines
               that
               ever
               humane
               Art
               invented
               ,
               as
               the
               most
               glorious
               and
               magnificent
               Palace
               doth
               a
               Castle
               of
               Cards
               .
               And
               if
               Chance
               cannot
               so
               much
               as
               draw
               the
               picture
               of
               a
               Man
               ,
               which
               is
               but
               a
               rude
               imitation
               of
               his
               outside
               ,
               how
               much
               less
               can
               it
               shape
               Temper
               and
               connect
               all
               those
               hidden
               and
               subtil
               springs
               of
               life
               and
               
                 motion
                 ,
                 sense
              
               and
               
                 imagination
                 ,
                 memory
              
               and
               passion
               within
               him
               ?
               Well
               then
               ,
               since
               it
               was
               neither
               from
               any
               wisdom
               in
               the
               matter
               of
               them
               ,
               nor
               from
               any
               casual
               motion
               of
               that
               matter
               that
               this
               orderly
               series
               of
               things
               did
               proceed
               ,
               was
               it
               from
               a
               blind
               necessity
               ?
               but
               pray
               what
               made
               this
               necessity
               ?
               how
               came
               the
               matter
               of
               these
               things
               that
               might
               have
               mov'd
               otherwise
               having
               an
               infinite
               space
               about
               it
               ,
               and
               no
               principle
               
                 within
                 i●
              
               to
               encline
               it
               one
               way
               more
               than
               
               another
               ,
               to
               determine
               it self
               to
               this
               series
               of
               motion
               ?
               if
               you
               say
               it
               was
               by
               Chance
               ,
               I
               have
               shew'd
               it
               is
               impossible
               ;
               and
               if
               you
               say
               it
               was
               from
               Eternity
               ,
               that
               is
               all
               one
               .
               For
               as
               an
               excellent
               Author
               of
               our
               own
               hath
               observ'd
               ,
               Whether
               it
               were
               now
               ,
               or
               yesterday
               ,
               or
               from
               Eternity
               infers
               no
               difference
               as
               to
               our
               purpose
               ;
               not
               the
               circumstance
               of
               the
               time
               ,
               but
               the
               quality
               of
               the
               Cause
               being
               only
               here
               considerable
               ;
               the
               same
               cause
               being
               alike
               apt
               or
               
                 unapt
                 yesterday
              
               as
               
                 to
                 day
                 ,
                 always
              
               as
               sometimes
               ,
               from
               all
               Eternity
               as
               from
               any
               set-time
               to
               produce
               such
               effects
               .
               So
               that
               't
               is
               as
               possible
               for
               matter
               fortuitously
               moved
               without
               any
               Art
               or
               Council
               to
               compose
               a
               World
               now
               ,
               and
               to
               frame
               it
               into
               Animals
               and
               Men
               a●
               it
               was
               
                 from
                 Eternity
              
               ;
               that
               is
               ,
               't
               is
               from
               
                 all
                 Eternity
              
               ,
               and
               now
               equally
               impossible
               ;
               and
               if
               it
               were
               by
               the
               Council
               of
               some
               intelligent
               Mind
               that
               it
               was
               fram'd
               into
               this
               world
               of
               Beings
               and
               orderly
               series
               of
               things
               ,
               then
               it
               is
               doubtless
               by
               the
               same
               Mind
               that
               its
               order
               and
               harmony
               is
               still
               continued
               and
               preserved
               .
               For
               it
               is
               altogether
               as
               impossible
               for
               matter
               of
               it self
               unguided
               by
               Wisdom
               and
               Art
               to
               pursue
               any
               constant
               course
               ,
               as
               to
               
                 fall
                 into
              
               any
               regular
               form
               ,
               it
               being
               as
               we
               see
               all
               torn
               and
               broken
               into
               little
               parts
               innumerably
               many
               ,
               
               and
               infinitely
               diverse
               in
               their
               size
               ,
               and
               figures
               ,
               and
               motions
               ,
               and
               thence
               onely
               fit
               in
               their
               several
               courses
               to
               cross
               and
               confound
               each
               other
               .
               How
               then
               is
               it
               possible
               without
               vast
               Wisdom
               and
               answerable
               Power
               so
               to
               manage
               this
               wild
               and
               disordered
               swarm
               of
               Atomes
               as
               to
               determine
               them
               to
               their
               proper
               bounds
               ,
               continue
               them
               in
               their
               regular
               ranks
               and
               files
               and
               preserve
               them
               in
               the
               same
               tenure
               of
               action
               ,
               so
               as
               that
               in
               all
               those
               new
               productions
               of
               the
               individuals
               of
               every
               kind
               of
               Plants
               and
               Animals
               which
               are
               every
               day
               compounded
               out
               of
               them
               ,
               they
               should
               none
               of
               them
               ever
               extravagate
               in
               their
               motions
               so
               as
               to
               disturb
               and
               hinder
               one
               another
               ,
               and
               finally
               disorder
               and
               interrupt
               the
               natural
               course
               of
               Generation
               ?
               When
               therefore
               we
               consider
               how
               this
               great
               Machine
               of
               the
               World
               (
               as
               the
               above-cited
               Author
               expresseth
               it
               )
               whose
               parts
               are
               infinite
               for
               number
               and
               variety
               ,
               hath
               stood
               six
               thousand
               years
               together
               always
               one
               and
               the
               
                 same
                 ,
                 unimpair'd
              
               in
               its
               beauty
               ,
               unworn
               in
               its
               parts
               ,
               unwearied
               and
               undisturbed
               in
               its
               motions
               ;
               through
               what
               an
               infinite
               series
               of
               generations
               and
               corruptions
               all
               its
               plants
               and
               animals
               have
               past
               ,
               and
               yet
               how
               after
               they
               have
               been
               corrupted
               over
               and
               over
               ,
               and
               their
               whole
               frames
               have
               been
               broke
               in
               pieces
               ,
               and
               all
               their
               
               parts
               divided
               and
               dispers'd
               ,
               they
               have
               still
               been
               generated
               anew
               ,
               and
               rallied
               into
               the
               same
               specifick
               natures
               ,
               which
               ,
               though
               they
               still
               consist
               of
               numberless
               parts
               are
               constantly
               drawn
               up
               into
               the
               same
               postures
               and
               figures
               and
               positions
               ,
               and
               with
               strange
               regularity
               digested
               into
               the
               same
               handsom
               order
               ,
               as
               if
               they
               all
               
                 kept
                 time
              
               with
               the
               musical
               Laws
               of
               some
               Almighty
               Mind
               ,
               as
               the
               stones
               of
               Thebes
               did
               with
               
               Amphion's
               Lute
               ,
               and
               thereby
               continually
               danc'd
               into
               their
               natural
               figures
               ;
               When
               ,
               I
               say
               ,
               we
               consider
               these
               strange
               and
               wondrous
               things
               ,
               what
               tolerable
               account
               can
               we
               give
               of
               the
               performance
               of
               them
               without
               an
               over-ruling
               Providence
               ?
               For
               how
               is
               it
               imaginable
               that
               in
               a
               six
               thousand
               years
               course
               of
               Generations
               and
               Corruptions
               these
               blind
               and
               undesigning
               parts
               of
               matter
               ,
               which
               by
               reason
               of
               their
               infinite
               diversity
               are
               so
               naturally
               apt
               to
               thwart
               and
               disturb
               one
               another
               ,
               should
               maintain
               such
               regular
               courses
               of
               motion
               as
               still
               to
               concenter
               in
               the
               same
               forms
               ,
               so
               as
               that
               through
               all
               this
               vast
               tract
               of
               time
               not
               so
               much
               as
               one
               kind
               
                 of
                 plants
              
               or
               animals
               should
               miscarry
               ;
               how
               ,
               I
               say
               ,
               could
               this
               have
               been
               ,
               had
               they
               not
               all
               along
               been
               conducted
               by
               a
               steady
               and
               unerring
               Providence
               ?
            
             
             
               V.
               ANOTHER
               
                 Sensible
                 evidence
              
               of
               a
               Divine
               Providence
               is
               the
               
                 miraculous
                 events
              
               that
               have
               hapned
               in
               the
               World.
               By
               Miraculous
               Events
               ,
               I
               mean
               such
               as
               either
               for
               their
               matter
               or
               manner
               of
               production
               do
               exceed
               the
               Power
               of
               
                 natural
                 Causes
              
               ,
               or
               at
               least
               are
               produc'd
               by
               them
               out
               of
               their
               establish'd
               course
               and
               order
               .
               Such
               as
               
                 dividing
                 the
                 Sea
                 ,
                 stopping
                 the
                 Sun
                 ,
                 raising
                 the
                 Dead
                 ,
                 curing
                 the
                 sick
                 ,
                 and
                 blind
                 ,
                 and
                 lame
                 ,
              
               with
               a
               touch
               or
               word
               ;
               of
               all
               which
               we
               have
               notorious
               instances
               both
               in
               the
               Old
               and
               New
               Testament
               ,
               and
               these
               attested
               with
               as
               full
               and
               convincing
               Evidence
               as
               ever
               any
               matters
               of
               Fact
               were
               that
               are
               recorded
               in
               History
               .
               For
               as
               for
               the
               Miracles
               of
               the
               Old
               Testament
               ,
               besides
               that
               they
               were
               sundry
               of
               them
               perform'd
               in
               the
               publick
               view
               of
               Nations
               ,
               and
               were
               recorded
               in
               those
               very
               Ages
               wherein
               they
               were
               wrought
               ,
               and
               so
               could
               have
               been
               easily
               disproved
               by
               ten
               thousand
               living
               Witnesses
               had
               they
               not
               been
               true
               ;
               besides
               that
               they
               were
               attested
               by
               the
               most
               antient
               Heathen
               Poets
               and
               Historians
               in
               their
               Mythologies
               and
               Histories
               ,
               who
               to
               be
               sure
               would
               never
               have
               yielded
               the
               glory
               of
               such
               wondrous
               Effects
               to
               a
               Nation
               whom
               they
               hated
               and
               despised
               ,
               had
               they
               not
               been
               forced
               to
               it
               by
               undeniable
               Evidence
               ;
               In
               a
               word
               ,
               besides
               that
               they
               
               were
               confirm'd
               by
               the
               succeeding
               Prophets
               of
               that
               Nation
               ,
               who
               both
               by
               the
               Miracles
               they
               wrought
               ,
               and
               by
               the
               exact
               accomplishment
               of
               their
               Predictions
               have
               sufficiently
               evidenc'd
               themselves
               to
               be
               supernaturally
               inspired
               ;
               Besides
               all
               which
               ,
               I
               say
               ,
               the
               Miracles
               of
               the
               Old
               Testament
               are
               abundantly
               attested
               by
               the
               New
               ,
               the
               credit
               whereof
               is
               ratified
               and
               confirm'd
               by
               a
               world
               of
               new
               Miracles
               wrought
               by
               our
               Saviour
               himself
               ,
               and
               particularly
               by
               his
               
                 Resurrection
                 from
                 the
                 dead
              
               ,
               which
               are
               not
               only
               
                 in
                 part
              
               confessed
               by
               the
               Jews
               themselves
               ,
               his
               most
               mortal
               Enemies
               ,
               and
               by
               the
               Heathen
               Writers
               who
               were
               implacable
               Persecutors
               of
               his
               Religion
               ,
               but
               also
               by
               his
               own
               Disciples
               and
               Apostles
               ,
               who
               ,
               as
               I
               shall
               shew
               hereafter
               ,
               were
               Eye-witnesses
               of
               these
               Miracles
               ,
               and
               did
               not
               only
               attest
               them
               with
               their
               Mouths
               ,
               but
               also
               sealed
               their
               testimony
               with
               their
               blood
               ,
               and
               confirm'd
               it
               before
               all
               the
               World
               with
               infinite
               other
               Miracles
               which
               they
               wrought
               in
               his
               Name
               ,
               and
               which
               they
               continued
               to
               work
               for
               several
               Ages
               together
               ,
               as
               is
               evident
               not
               only
               from
               the
               wondrous
               success
               of
               their
               Ministry
               ,
               which
               without
               being
               attested
               with
               such
               miraculous
               Effects
               could
               never
               have
               propagated
               in
               so
               short
               a
               time
               such
               an
               hated
               Religion
               over
               all
               the
               World
               ,
               but
               also
               from
               
               the
               confident
               Appeals
               which
               the
               Christian
               Writers
               frequently
               make
               to
               their
               heathen
               Enemies
               ,
               in
               which
               they
               Subpoena
               them
               in
               as
               daily
               Spectators
               of
               their
               wondrous
               Works
               ,
               and
               for
               the
               truth
               of
               them
               challenge
               their
               own
               Eyes
               and
               Ears
               .
               So
               then
               that
               there
               have
               been
               such
               
                 miraculous
                 Effects
              
               can
               no
               more
               be
               doubted
               than
               that
               there
               have
               been
               such
               Men
               as
               
                 Pompey
                 the
                 Great
              
               or
               
                 Julius
                 Caesar
              
               ,
               the
               former
               being
               attested
               ,
               all
               things
               considered
               ,
               with
               much
               more
               Evidence
               than
               the
               latter
               .
            
             
               AND
               if
               this
               attestation
               be
               true
               ,
               there
               must
               be
               a
               Providence
               ;
               for
               how
               is
               it
               possible
               that
               blind
               Nature
               which
               neither
               deliberates
               nor
               chooses
               ,
               should
               of
               it self
               ever
               vary
               or
               interrupt
               its
               course
               without
               rushing
               into
               utter
               confusion
               and
               disorder
               ?
               How
               should
               any
               part
               of
               it
               ,
               when
               't
               is
               once
               moved
               either
               faster
               or
               slower
               than
               ordinary
               ,
               so
               restrain
               ,
               or
               quicken
               its
               own
               motion
               as
               to
               reduce
               it self
               back
               again
               to
               its
               establish'd
               Course
               ?
               For
               if
               it
               once
               move
               faster
               ,
               it
               must
               have
               some
               degree
               of
               motion
               super-added
               to
               it
               ,
               and
               till
               that
               is
               withdrawn
               it
               must
               move
               faster
               for
               ever
               :
               if
               it
               move
               slower
               ,
               it
               must
               have
               some
               degree
               of
               motion
               withdrawn
               from
               it
               ,
               and
               'till
               that
               be
               restored
               it
               must
               move
               slower
               for
               ever
               :
               how
               then
               is
               it
               possible
               that
               Nature
               or
               any
               part
               
               of
               it
               which
               moves
               by
               a
               blind
               necessity
               ,
               should
               of
               its
               own
               accord
               either
               hasten
               and
               then
               slacken
               ,
               or
               slacken
               and
               then
               hasten
               the
               course
               of
               its
               motion
               ,
               as
               it
               must
               do
               in
               the
               production
               of
               miraculous
               Effects
               ,
               without
               being
               influenc'd
               by
               an
               Almighty
               Providence
               ?
               We
               have
               several
               miraculous
               Instances
               of
               the
               diverting
               natural
               Causes
               from
               their
               course
               and
               stopping
               them
               in
               it
               ;
               such
               as
               causing
               the
               Waters
               to
               divide
               and
               
                 stand
                 still
              
               ,
               and
               the
               Sun
               to
               move
               backward
               .
               Now
               how
               is
               it
               conceivable
               that
               any
               natural
               Cause
               that
               hath
               no
               will
               of
               its
               own
               to
               move
               and
               determine
               it
               ,
               should
               either
               stop
               its
               own
               motion
               and
               then
               move
               again
               ,
               or
               divert
               from
               its
               course
               and
               then
               return
               again
               ,
               if
               it
               were
               not
               under
               the
               command
               of
               some
               will
               without
               it
               ,
               that
               guides
               and
               disposeth
               it
               according
               to
               its
               own
               Council
               ?
               But
               besides
               these
               Scripture
               Miracles
               ,
               there
               are
               sundry
               miraculous
               Instances
               of
               the
               rewarding
               good
               Men
               and
               punishing
               bad
               publickly
               recorded
               in
               the
               Histories
               of
               
                 all
                 Ages
              
               ;
               some
               of
               vindicating
               the
               Innocence
               ,
               others
               of
               restoring
               the
               lives
               ,
               others
               of
               relieving
               the
               necessities
               of
               good
               Men
               ;
               some
               of
               detecting
               the
               Crimes
               of
               bad
               Men
               ,
               others
               of
               striking
               them
               dead
               in
               their
               impious
               facts
               ,
               others
               of
               punishing
               them
               
                 in
                 kind
              
               ,
               and
               others
               of
               inflicting
               on
               them
               those
               very
               
               Plagues
               which
               they
               have
               imprecated
               on
               themselves
               to
               give
               credit
               to
               a
               falshood
               ;
               of
               some
               or
               other
               of
               which
               there
               is
               scarce
               any
               Age
               of
               the
               World
               which
               hath
               not
               been
               furnished
               with
               sundry
               notorious
               instances
               ;
               so
               that
               unless
               we
               will
               give
               the
               Lye
               to
               all
               humane
               testimony
               ,
               and
               condemn
               the
               Records
               of
               all
               Ages
               for
               publick
               Cheats
               and
               Impostures
               ,
               we
               cannot
               deny
               but
               that
               there
               have
               been
               sundry
               Miracles
               in
               the
               World
               ,
               and
               if
               of
               all
               these
               Miracles
               that
               have
               been
               so
               strongly
               attested
               there
               be
               but
               any
               one
               true
               and
               real
               ,
               that
               one
               is
               a
               sufficient
               argument
               of
               an
               over-ruling
               Providence
               .
               For
               if
               ever
               any
               thing
               hath
               been
               effected
               that
               is
               either
               above
               the
               Power
               or
               contrary
               to
               the
               established
               Course
               of
               natural
               Causes
               ,
               it
               must
               be
               brought
               to
               pass
               by
               the
               Power
               of
               God
               ,
               and
               if
               God
               doth
               sometimes
               visibly
               exert
               his
               own
               immediate
               efficacy
               on
               this
               World
               ,
               that
               is
               a
               plain
               evidence
               that
               he
               always
               governs
               it
               ;
               for
               whenever
               he
               thus
               exerts
               it
               ,
               it
               is
               for
               some
               reason
               to
               be
               sure
               ,
               and
               for
               what
               other
               reason
               should
               he
               thus
               strip
               his
               Arm
               and
               visibly
               exert
               his
               Power
               upon
               or
               before
               us
               ,
               but
               either
               to
               awaken
               our
               attention
               or
               to
               confirm
               our
               faith
               ,
               or
               alarm
               our
               fear
               ,
               or
               encourage
               our
               hope
               ;
               and
               if
               ever
               he
               had
               any
               such
               design
               upon
               us
               ,
               it
               must
               be
               in
               order
               to
               his
               governing
               us
               ;
               for
               
               to
               what
               other
               purpose
               can
               an
               Almighty
               Being
               be
               supposed
               to
               address
               himself
               to
               our
               Hope
               and
               Fear
               ,
               and
               Faith
               and
               Attention
               ,
               but
               to
               subdue
               and
               reduce
               us
               under
               his
               Rule
               and
               Government
               .
            
             
               VI.
               And
               lastly
               ,
               Another
               
                 visible
                 evidence
              
               of
               a
               divine
               Providence
               is
               Predictions
               of
               future
               aad
               remote
               contingencies
               .
               That
               there
               have
               been
               such
               things
               hath
               been
               universally
               acknowledged
               by
               Heathens
               as
               well
               as
               Jews
               and
               Christians
               .
               As
               for
               the
               Heathen
               ,
               Tully
               gives
               numerous
               instances
               of
               it
               in
               his
               two
               Books
               of
               Divination
               ;
               In
               the
               first
               of
               which
               he
               sets
               down
               this
               as
               the
               great
               Principle
               of
               Prediction
               :
               
                 Esse
                 Deos
                 &
                 eorum
                 providentiâ
                 mundum
                 administrari
                 eosdemque
                 consulere
                 rebus
                 humanis
                 ,
                 nec
                 solum
                 universis
                 verum
                 etiam
                 singulis
                 ,
              
               i.
               e.
               
                 That
                 there
                 are
                 Gods
                 ,
                 and
                 that
                 by
                 their
                 Providence
                 the
                 World
                 is
                 governed
                 ,
                 that
                 they
                 take
                 care
                 of
                 humane
                 Affairs
                 ,
                 and
                 this
                 not
                 only
                 in
                 general
                 ,
                 but
                 in
                 particular
                 .
              
               And
               of
               these
               Predictions
               he
               tells
               us
               there
               was
               one
               Chrysippus
               who
               wrote
               a
               large
               Book
               ,
               in
               which
               he
               gives
               innumerable
               instances
               of
               them
               ,
               all
               confirmed
               by
               very
               good
               Authority
               .
               Besides
               which
               there
               were
               their
               Oracles
               and
               their
               
                 Sybilline
                 Writings
              
               ,
               among
               which
               if
               there
               had
               not
               been
               a
               great
               many
               true
               Predictions
               ,
               it
               is
               not
               to
               be
               imagined
               that
               ever
               the
               
               wiser
               and
               more
               inquisitive
               part
               of
               Men
               should
               be
               so
               far
               imposed
               on
               as
               they
               were
               to
               pay
               such
               a
               mighty
               respect
               and
               veneration
               to
               them
               ,
               and
               that
               not
               only
               for
               a
               
                 little
                 while
              
               ,
               but
               for
               several
               Ages
               together
               .
               But
               as
               for
               their
               Oracles
               ,
               there
               are
               sundry
               of
               them
               recorded
               in
               ancient
               Historians
               together
               with
               their
               punctual
               accomplishments
               ;
               and
               Tully
               in
               particular
               tells
               us
               of
               one
               of
               Apollo
               his
               Oracles
               which
               foretold
               a
               thousand
               years
               before
               that
               Sypselus
               the
               Tyrant
               should
               reign
               at
               Corinth
               .
               And
               Varro
               makes
               mention
               of
               one
               
                 Vectius
                 Valens
              
               an
               Augur
               in
               the
               time
               of
               Romulus
               ,
               who
               when
               Rome
               was
               building
               foretold
               by
               the
               flying
               of
               twelve
               Vultures
               that
               the
               City
               should
               continue
               a
               thousand
               two
               hundred
               years
               ,
               which
               accordingly
               hapned
               .
               But
               as
               for
               the
               reality
               of
               Predictions
               we
               need
               seek
               no
               farther
               than
               the
               Holy
               Scriptures
               ,
               in
               which
               you
               have
               sundry
               Prophesies
               of
               things
               which
               hapned
               a
               long
               time
               after
               ,
               as
               particularly
               of
               the
               deliverance
               of
               the
               Jews
               from
               those
               two
               Captivities
               ,
               the
               one
               in
               Aegypt
               ,
               the
               other
               in
               Babylon
               ;
               the
               former
               of
               which
               was
               foretold
               four
               hundred
               years
               ,
               and
               the
               latter
               above
               seventy
               years
               before
               it
               came
               to
               pass
               ,
               and
               yet
               both
               of
               them
               accomplished
               punctually
               to
               a
               day
               ,
               as
               you
               may
               see
               in
               Gen.
               15.13
               .
               compared
               
               with
               Exod.
               12.41
               .
               and
               Jer.
               25.12
               .
               compared
               with
               2
               Chron.
               36.21
               ,
               22.
               which
               latter
               ▪
               Prophesie
               is
               not
               only
               recorded
               in
               Scripture
               ,
               but
               mentioned
               by
               Eupolemus
               an
               heathen
               Historian
               cited
               by
               
                 Eusebius
                 ,
                 Prepar
              
               .
               pag.
               454.
               
               Thus
               also
               you
               have
               Esay
               his
               Prophesie
               of
               Cyrus
               whose
               name
               and
               atchievements
               he
               most
               exactly
               foretells
               long
               before
               he
               was
               born
               ,
               Esay
               44.45
               .
               And
               then
               for
               
               Daniel's
               Prophesies
               of
               the
               grand
               Revolutions
               of
               the
               Empires
               of
               the
               World
               ,
               they
               do
               so
               punctually
               describe
               what
               hapned
               long
               after
               ,
               that
               Porphyry
               himself
               ,
               though
               a
               mortal
               Enemy
               to
               Christianity
               ,
               is
               forced
               to
               confess
               the
               exact
               agreement
               of
               his
               Prophesies
               with
               the
               succeeding
               Events
               ,
               vid.
               St.
               
                 Chrysost.
                 cont
                 .
                 Jud.
                 Tom.
              
               6.
               p.
               326.
               and
               hath
               no
               other
               way
               to
               evade
               the
               force
               of
               them
               but
               by
               affirming
               without
               any
               colour
               of
               Reason
               or
               Authority
               that
               they
               were
               written
               afterwards
               in
               or
               near
               the
               time
               of
               
                 Antiochus
                 Epiphanes
              
               ,
               though
               it
               is
               evident
               that
               the
               LXX
               Interpreters
               who
               translated
               the
               
                 Old
                 Testament
              
               a
               hundred
               years
               before
               ,
               translated
               this
               Prophesie
               of
               Daniel
               with
               it
               .
               And
               Josephus
               expresly
               tells
               us
               ,
               that
               Jaddus
               the
               High
               Priest
               shewed
               this
               very
               Prophesie
               to
               Alexander
               the
               Great
               ,
               who
               lived
               long
               before
               
                 Antiochus
                 ,
                 Joseph
                 ▪
                 Antiqu
                 .
                 l.
              
               11.
               
               But
               to
               name
               no
               more
               ,
               there
               
               are
               the
               Prophesies
               of
               the
               Messias
               ,
               of
               the
               place
               and
               most
               particular
               circumstances
               of
               his
               Nativity
               ,
               and
               Ministry
               ,
               and
               Life
               ,
               and
               Death
               ,
               and
               Resurrection
               ,
               and
               Ascension
               ,
               all
               which
               were
               so
               punctually
               accomplished
               in
               our
               Blessed
               Saviour
               ,
               that
               did
               not
               the
               Jews
               ,
               in
               whose
               hands
               they
               have
               been
               always
               preserved
               ,
               own
               and
               acknowledge
               them
               ,
               one
               would
               be
               apt
               to
               suspect
               that
               they
               were
               forged
               on
               purpose
               by
               some
               Christian
               to
               countenance
               our
               Saviours
               pretence
               of
               being
               the
               true
               Messias
               .
            
             
               AND
               if
               there
               be
               any
               such
               thing
               as
               Prophesie
               ,
               if
               but
               any
               one
               of
               all
               these
               Instances
               be
               real
               (
               and
               that
               none
               of
               them
               should
               ,
               would
               be
               very
               strange
               )
               this
               one
               will
               be
               a
               sufficient
               evidence
               of
               a
               Divine
               Providence
               ;
               for
               to
               foresee
               things
               at
               a
               distance
               ,
               and
               before
               their
               Causes
               are
               
                 in
                 being
              
               ,
               so
               as
               to
               describe
               before
               hand
               the
               precise
               Time
               ,
               and
               Place
               ,
               and
               Manner
               of
               their
               existence
               ,
               or
               to
               foresee
               things
               casual
               and
               contingent
               ,
               that
               wholly
               depend
               upon
               the
               free
               choice
               and
               determination
               of
               voluntary
               Agents
               ,
               requires
               a
               mind
               of
               infinite
               comprehension
               ,
               that
               sees
               through
               all
               the
               whole
               
                 Series
                 of
                 Causes
              
               ,
               and
               hath
               a
               perfect
               prospect
               not
               only
               of
               those
               things
               that
               actually
               exist
               ,
               but
               also
               of
               all
               that
               are
               future
               and
               possible
               .
               For
               how
               is
               it
               possible
               to
               foresee
               a
               remote
               futurity
               
               in
               all
               its
               particular
               Circumstances
               ,
               whose
               immediate
               Cause
               is
               either
               unborn
               ,
               or
               free
               and
               undetermined
               ,
               without
               having
               a
               perfect
               inspection
               not
               only
               into
               the
               natures
               ,
               and
               inclinations
               ,
               and
               tendencies
               of
               things
               ,
               but
               also
               into
               all
               their
               particular
               Conjunctions
               and
               Conspiracies
               ;
               and
               that
               Mind
               which
               sees
               into
               all
               these
               ,
               must
               needs
               be
               all-seeing
               and
               have
               nothing
               concealed
               from
               it
               ,
               that
               is
               either
               present
               ,
               or
               future
               ,
               or
               possible
               .
               So
               that
               if
               there
               be
               any
               such
               thing
               as
               Prediction
               of
               remote
               and
               contingent
               futurities
               ,
               it
               must
               necessarily
               proceed
               from
               an
               all-seeing
               Mind
               ;
               and
               if
               there
               be
               an
               all-seeing
               Mind
               that
               oversees
               the
               whole
               World
               ,
               and
               accurately
               inspects
               all
               that
               is
               past
               ,
               or
               present
               ,
               or
               
                 to
                 come
              
               in
               it
               ,
               is
               it
               imaginable
               that
               such
               a
               Mind
               should
               sit
               looking
               on
               as
               an
               idle
               Spectator
               and
               act
               no
               part
               it self
               in
               such
               a
               vast
               and
               busie
               Scene
               of
               thihgs
               ?
               For
               that
               it
               thus
               exactly
               inspects
               and
               
                 takes
                 notice
              
               of
               the
               World
               ,
               is
               a
               plain
               Argument
               that
               it
               is
               greatly
               concerned
               for
               it
               ;
               and
               that
               it
               should
               be
               greatly
               concerned
               for
               it
               ,
               and
               yet
               do
               nothing
               about
               it
               ,
               nor
               exercise
               any
               Providence
               over
               it
               ,
               is
               altogether
               inconceivable
               .
               And
               thus
               I
               have
               shewn
               ,
               with
               all
               the
               plainness
               I
               could
               ,
               what
               Evidences
               there
               are
               to
               create
               in
               us
               a
               belief
               of
               a
               
                 Divine
                 Providence
              
               ,
               which
               I
               persuade
               my self
               are
               such
               ,
               
               as
               
                 duly
                 considered
              
               ,
               cannot
               but
               prevail
               with
               Minds
               that
               are
               not
               steel'd
               against
               all
               convictions
               ,
               and
               utterly
               abandoned
               both
               of
               their
               Reason
               and
               Modesty
               .
            
          
           
             
               SECT
               .
               III.
               The
               Objections
               against
               Providence
               considered
               and
               answered
               .
            
             
               I
               Now
               proceed
               to
               the
               third
               and
               last
               thing
               proposed
               to
               be
               treated
               of
               in
               this
               Chapter
               ;
               and
               that
               is
               to
               shew
               the
               Insufficiency
               and
               Vnreasonableness
               of
               the
               common
               Pretences
               to
               Infidelity
               in
               this
               matter
               ;
               and
               here
               not
               to
               insist
               upon
               all
               the
               little
               and
               shameful
               Cavils
               which
               have
               been
               made
               against
               Providence
               ,
               which
               are
               so
               very
               inconsiderable
               that
               't
               would
               be
               too
               great
               a
               Credit
               to
               them
               to
               be
               seriously
               confuted
               ;
               I
               shall
               insist
               upon
               those
               only
               which
               are
               the
               common
               ,
               and
               do
               carry
               the
               fairest
               shew
               of
               Reason
               with
               them
               ,
               and
               they
               are
               these
               five
               :
            
             
               
                 1.
                 
                 That
                 the
                 Exercise
                 of
                 a
                 Providence
                 doth
                 not
                 comport
                 with
                 the
                 Majesty
                 of
                 God.
                 
              
               
                 
                 2.
                 
                 That
                 it
                 doth
                 not
                 consist
                 with
                 the
                 Ease
                 and
                 Happiness
                 of
                 God.
                 
              
               
                 3.
                 
                 That
                 it
                 is
                 not
                 reconcilable
                 with
                 the
                 manifold
                 Evils
                 which
                 we
                 behold
                 in
                 the
                 World.
                 
              
               
                 4.
                 
                 That
                 if
                 there
                 were
                 such
                 a
                 Providence
                 ,
                 it
                 could
                 not
                 admit
                 of
                 the
                 unequal
                 Divisions
                 of
                 Goods
                 and
                 Evils
                 which
                 are
                 made
                 in
                 this
                 World.
                 
              
               
                 5.
                 
                 That
                 it
                 is
                 not
                 to
                 be
                 reconciled
                 with
                 the
                 wretched
                 State
                 and
                 Condition
                 to
                 which
                 we
                 behold
                 the
                 greatest
                 part
                 of
                 Mankind
                 abandoned
                 .
              
            
             
               I.
               IT
               is
               objected
               against
               the
               Being
               of
               Providence
               ,
               that
               it
               doth
               not
               comport
               with
               the
               Majesty
               of
               God
               to
               take
               
                 notice
                 of
              
               ,
               or
               concern
               himself
               about
               the
               little
               Affairs
               of
               this
               World.
               Which
               is
               such
               an
               Objection
               as
               carries
               its
               own
               Answer
               with
               it
               ;
               for
               I
               would
               fain
               know
               which
               is
               most
               sutable
               to
               Majesty
               ,
               to
               
                 sit
                 still
              
               or
               to
               act
               ,
               to
               
                 wrap
                 up
              
               it self
               in
               everlasting
               Sloth
               and
               Idleness
               ,
               or
               to
               display
               it self
               in
               a
               
                 vigorous
                 Activity
              
               ?
               And
               if
               it
               be
               greater
               and
               more
               Majestick
               ,
               as
               doubtless
               it
               is
               ,
               for
               any
               Being
               to
               employ
               and
               exercise
               its
               Powers
               ,
               than
               to
               let
               them
               
                 lie
                 asleep
              
               and
               make
               no
               use
               of
               them
               ,
               I
               would
               fain
               know
               in
               what
               
                 higher
                 Sphere
              
               can
               God
               exercise
               his
               Powers
               than
               in
               governing
               the
               World.
               For
               to
               govern
               well
               is
               the
               best
               
               and
               greatest
               thing
               that
               we
               can
               frame
               an
               Idea
               of
               ;
               't
               is
               to
               do
               the
               greatest
               good
               ,
               to
               dispense
               the
               noblest
               Virtues
               ,
               and
               to
               
                 shed
                 forth
              
               the
               amplest
               Sphere
               of
               Benefits
               .
               And
               therefore
               since
               the
               World
               is
               such
               a
               vast
               Dominion
               ,
               doubtless
               the
               most
               glorious
               Employment
               that
               the
               largest
               Mind
               can
               undertake
               ,
               is
               to
               rule
               and
               govern
               it
               ;
               and
               there
               is
               nothing
               can
               be
               greater
               and
               more
               Godlike
               ,
               than
               to
               sit
               at
               the
               Helm
               of
               this
               floating
               Universe
               ,
               and
               steer
               its
               Motions
               to
               their
               Ends
               with
               a
               steady
               and
               unerring
               Hand
               .
               What
               therefore
               can
               God
               do
               more
               worthy
               of
               himself
               than
               to
               govern
               the
               World
               well
               and
               wisely
               ?
               Or
               wherein
               can
               he
               better
               display
               the
               Glory
               of
               his
               own
               Perfections
               ,
               than
               in
               keeping
               this
               mighty
               Engine
               in
               such
               an
               admirable
               Order
               ,
               so
               as
               that
               though
               its
               Parts
               are
               infinite
               in
               Number
               and
               Variety
               ,
               and
               in
               their
               several
               Lines
               of
               Motion
               do
               frequenly
               cross
               and
               intersect
               each
               other
               ,
               yet
               do
               they
               neither
               clash
               nor
               
                 interfere
                 ,
                 disturb
              
               nor
               confound
               one
               another
               ,
               but
               in
               their
               different
               Functions
               mutually
               assist
               each
               other
               ,
               and
               all
               conspire
               in
               a
               common
               Good
               ,
               composing
               out
               of
               their
               infinite
               Discords
               a
               most
               elegant
               Harmony
               ,
               in
               which
               mighty
               Performance
               there
               is
               scope
               enough
               for
               an
               infinite
               Power
               to
               exert
               its
               utmost
               Activity
               ,
               for
               an
               infinite
               Wisdom
               
               to
               employ
               its
               utmost
               skill
               ,
               and
               for
               an
               infinite
               Goodness
               to
               
                 put
                 forth
              
               its
               utmost
               Beneficence
               .
            
             
               So
               that
               to
               undertake
               this
               Province
               of
               governing
               the
               World
               ,
               is
               so
               far
               from
               being
               beneath
               the
               Majesty
               of
               God
               ,
               that
               it
               would
               be
               an
               unpardonable
               Arrogance
               for
               any
               but
               a
               God
               to
               undertake
               it
               ;
               and
               if
               Contrivance
               be
               the
               End
               of
               
                 Wisdom
                 ,
                 Action
              
               of
               
                 Power
                 ,
                 Beneficence
              
               of
               Goodness
               ,
               as
               doubtless
               they
               are
               ;
               where
               can
               the
               infinite
               Power
               ,
               and
               Wisdom
               ,
               and
               Goodness
               of
               God
               find
               a
               more
               ample
               Sphere
               for
               
                 Action
                 ,
                 Contrivance
              
               ,
               and
               Beneficence
               than
               in
               the
               Government
               of
               the
               World
               ?
               And
               if
               it
               be
               the
               proper
               Exercise
               of
               Majesty
               to
               govern
               ,
               what
               can
               better
               comport
               with
               the
               greatest
               Majesty
               than
               to
               display
               it self
               in
               the
               Government
               of
               the
               largest
               Dominion
               ,
               which
               is
               that
               of
               the
               World
               ?
            
             
               BUT
               then
               considering
               that
               God
               himself
               is
               the
               Father
               of
               all
               this
               great
               Family
               of
               Beings
               ,
               how
               can
               it
               be
               beneath
               his
               Majesty
               to
               
                 take
                 care
              
               of
               his
               own
               Off-spring
               ?
               Why
               should
               it
               be
               below
               him
               to
               provide
               for
               any
               thing
               which
               was
               not
               below
               him
               to
               create
               ?
               If
               there
               be
               any
               thing
               in
               this
               World
               so
               contemptible
               as
               not
               to
               deserve
               his
               Regard
               ,
               why
               did
               he
               create
               it
               ?
               If
               there
               be
               not
               ,
               why
               should
               he
               disdain
               to
               govern
               it
               ?
               
               And
               if
               every
               thing
               in
               this
               World
               hath
               some
               End
               for
               the
               sake
               of
               which
               God
               thought
               it
               worthy
               to
               be
               one
               of
               the
               Objects
               of
               his
               Creation
               ,
               why
               should
               he
               not
               as
               well
               think
               the
               constant
               Direction
               of
               it
               to
               that
               End
               ,
               to
               be
               an
               Object
               worthy
               of
               his
               Providence
               ?
            
             
               II.
               IT
               is
               further
               objected
               against
               the
               Being
               of
               
                 Gods
                 Providence
              
               ,
               that
               it
               is
               inconsistent
               with
               his
               Quiet
               and
               Happiness
               .
               For
               to
               attend
               to
               such
               an
               infinite
               number
               of
               things
               as
               the
               Government
               of
               the
               World
               includes
               ,
               cannot
               but
               distract
               his
               Thoughts
               ,
               and
               thereby
               disturb
               him
               in
               the
               Injoyment
               of
               himself
               .
               All
               which
               is
               a
               gross
               mistake
               ,
               arising
               from
               no
               other
               cause
               but
               our
               measuring
               God
               by
               our selves
               ;
               because
               we
               find
               our
               own
               Minds
               so
               narrow
               ,
               and
               our
               own
               Powers
               so
               limited
               ,
               as
               that
               we
               cannot
               without
               Distraction
               attend
               to
               many
               things
               
                 at
                 once
              
               ,
               therefore
               we
               conclude
               that
               this
               mighty
               Business
               of
               governing
               the
               World
               must
               needs
               be
               very
               uneasie
               to
               God.
               Whereas
               if
               we
               considered
               God
               as
               a
               Being
               that
               is
               
                 infinitely
                 perfect
              
               ,
               whose
               
                 Almighty
                 Power
              
               implies
               an
               Ability
               to
               do
               whatsoever
               is
               possible
               ,
               and
               whose
               
                 infinite
                 Knowledge
              
               includes
               an
               universal
               Prospect
               of
               all
               things
               
                 past
                 ,
                 present
              
               ,
               and
               
                 to
                 come
              
               ,
               this
               would
               easily
               convince
               us
               of
               the
               Vanity
               and
               Falshood
               of
               
               this
               Objection
               ;
               for
               it
               is
               by
               reason
               of
               Imperfection
               that
               Beings
               operate
               with
               Labour
               and
               Difficulty
               ;
               it
               is
               because
               their
               Powers
               are
               weak
               and
               not
               able
               to
               conquer
               without
               strugling
               the
               Resistances
               of
               the
               Objects
               upon
               which
               they
               operate
               ;
               but
               against
               perfect
               and
               infinite
               Powers
               there
               are
               no
               Objects
               can
               make
               such
               Resistance
               as
               to
               put
               them
               upon
               strugling
               and
               Labour
               ;
               so
               that
               to
               an
               omniscient
               and
               omnipotent
               Mind
               there
               can
               be
               nothing
               difficult
               to
               be
               known
               or
               effected
               ;
               and
               it
               is
               altogether
               as
               easie
               to
               it
               to
               know
               all
               things
               that
               are
               knowable
               ,
               and
               do
               all
               things
               that
               are
               possible
               ,
               as
               to
               know
               or
               do
               any
               one
               thing
               whatsoever
               ;
               because
               whatsoever
               it
               doth
               it
               doth
               perfectly
               .
               How
               then
               can
               the
               Government
               of
               the
               World
               be
               difficult
               or
               uneasie
               to
               God
               ,
               whose
               Knowledg
               and
               Power
               are
               perfect
               and
               infinite
               ;
               and
               consequently
               can
               inspect
               and
               govern
               all
               the
               Beings
               in
               the
               World
               with
               as
               much
               Facility
               as
               if
               they
               had
               only
               one
               Being
               to
               take
               care
               of
               ;
               and
               if
               one
               Man
               can
               with
               Ease
               manage
               one
               Business
               which
               he
               perfectly
               understands
               ,
               why
               may
               not
               God
               manage
               all
               who
               understands
               all
               better
               than
               we
               understand
               
                 any
                 one
              
               ;
               and
               suppose
               the
               things
               of
               the
               World
               were
               infinite
               ,
               yet
               since
               Gods
               Knowledg
               and
               Power
               are
               
                 infinite
                 too
              
               ,
               there
               is
               the
               very
               same
               Proportion
               of
               Infinite
               to
               Infinite
               as
               of
               One
               to
               One.
               
            
             
             
               FOR
               it
               is
               to
               be
               considered
               that
               the
               natural
               Tendency
               of
               infinite
               Power
               is
               to
               Action
               ,
               of
               infinite
               Wisdom
               to
               Contrivance
               ,
               of
               infinite
               Goodness
               to
               Beneficence
               ;
               and
               how
               can
               we
               imagine
               that
               it
               should
               be
               any
               Disturbance
               to
               God
               to
               follow
               the
               Inclination
               of
               his
               own
               Perfections
               ?
               And
               therefore
               since
               it
               is
               
                 equally
                 easie
              
               to
               his
               infinite
               Power
               ,
               and
               Wisdom
               ,
               and
               Goodness
               to
               exert
               themselves
               in
               a
               larger
               Sphere
               of
               Action
               ,
               Contrivance
               and
               Beneficence
               as
               in
               a
               narrower
               ,
               why
               should
               it
               more
               disturb
               him
               to
               govern
               a
               
                 whole
                 World
              
               ,
               than
               
                 one
                 single
              
               Being
               ?
               It
               would
               doubtless
               be
               rather
               a
               disturbance
               to
               him
               to
               act
               nothing
               ,
               to
               contrive
               nothing
               ,
               and
               to
               do
               
                 no
                 good
              
               ;
               because
               this
               would
               be
               to
               cross
               the
               Inclination
               of
               his
               own
               Perfections
               ;
               but
               since
               it
               is
               
                 as
                 easie
              
               to
               him
               to
               exercise
               those
               Perfections
               about
               many
               things
               as
               about
               few
               ;
               to
               exercise
               them
               about
               a
               world
               of
               things
               must
               rather
               be
               a
               Delight
               than
               a
               Disturbance
               to
               him
               ,
               because
               the
               more
               he
               exercises
               them
               ,
               the
               more
               he
               complies
               with
               their
               natural
               Tendencies
               and
               Inclinations
               .
            
             
               AND
               what
               though
               this
               World
               be
               a
               great
               and
               cumbersome
               Mass
               of
               things
               ;
               it
               can
               be
               no
               Labour
               to
               God
               to
               move
               and
               actuate
               it
               ,
               who
               as
               an
               
                 universal
                 soul
              
               is
               diffused
               
                 through
                 it
              
               ,
               and
               vitally
               present
               with
               every
               
               part
               of
               it
               ;
               for
               he
               moves
               it
               not
               as
               Bodies
               move
               Bodies
               by
               thrusting
               and
               pressure
               ,
               but
               as
               Souls
               move
               Bodies
               by
               Thought
               and
               Will
               ;
               and
               as
               our
               Soul
               doth
               move
               its
               Body
               ,
               and
               determine
               the
               Motion
               of
               its
               Members
               merely
               by
               thinking
               and
               willing
               ,
               without
               any
               material
               Pressure
               ,
               without
               any
               Machines
               or
               Engines
               ,
               even
               so
               God
               ,
               who
               is
               the
               
                 great
                 Soul
              
               of
               the
               World
               ,
               doth
               actuate
               every
               Part
               ,
               and
               regulate
               every
               Motion
               of
               it
               without
               any
               laborious
               heavings
               or
               thrustings
               ,
               merely
               by
               the
               all-commanding
               Influence
               of
               his
               own
               Almighty
               Thought
               and
               Will.
               And
               if
               it
               be
               no
               Labour
               to
               our
               Soul
               to
               think
               and
               will
               ,
               and
               therewithal
               to
               move
               our
               Body
               ,
               why
               should
               we
               think
               it
               any
               Labour
               to
               God
               by
               the
               same
               Operations
               to
               move
               the
               World
               ?
               For
               suppose
               our
               Soul
               were
               clothed
               with
               a
               Body
               as
               large
               as
               the
               
                 whole
                 Vniverse
              
               ,
               and
               were
               but
               
                 vitally
                 present
              
               with
               every
               Part
               of
               it
               ,
               it
               would
               doubtless
               move
               it
               all
               with
               as
               much
               Ease
               ,
               and
               command
               it
               every
               way
               with
               as
               much
               Freedom
               as
               it
               doth
               the
               Body
               wherein
               it
               now
               resides
               ;
               how
               then
               can
               it
               be
               difficult
               to
               a
               perfect
               Mind
               which
               penetrates
               all
               through
               ,
               and
               coexists
               with
               every
               Part
               of
               this
               material
               World
               ,
               to
               move
               and
               actuate
               the
               Whole
               ,
               and
               moderate
               all
               the
               Motions
               of
               it
               according
               to
               its
               own
               Will
               and
               Pleasure
               ?
            
             
             
               III.
               IT
               is
               farther
               objected
               against
               a
               Providence
               ,
               that
               it
               is
               not
               consistent
               with
               the
               
                 manifold
                 Evils
              
               ,
               both
               moral
               and
               natural
               ,
               which
               we
               behold
               in
               this
               World.
               If
               there
               were
               a
               just
               and
               gracious
               Providence
               over-ruling
               the
               World
               ,
               how
               can
               it
               be
               imagined
               that
               it
               should
               ever
               permit
               so
               many
               Irregularities
               as
               we
               every
               day
               behold
               in
               Mens
               Lives
               and
               Manners
               ,
               or
               suffer
               so
               many
               Calamities
               and
               Miseries
               to
               befall
               its
               Subjects
               ?
               Both
               which
               as
               I
               shall
               shew
               you
               are
               very
               fairly
               consistent
               with
               a
               just
               and
               righteous
               Providence
               .
            
             
               FOR
               as
               for
               the
               first
               ,
               to
               wit
               ,
               the
               moral
               Evils
               or
               Irregularities
               of
               Mens
               Manners
               ,
               the
               Permission
               of
               them
               in
               the
               World
               is
               no
               more
               inconsistent
               with
               the
               Goodness
               of
               Gods
               Providence
               ,
               than
               his
               making
               of
               
                 free
                 Agents
              
               was
               with
               the
               Goodness
               of
               his
               nature
               .
               For
               his
               Permission
               of
               sin
               is
               no
               more
               than
               his
               permitting
               
                 free
                 Agents
              
               to
               act
               freely
               ,
               and
               according
               to
               that
               Liberty
               to
               Good
               and
               Evil
               wherewith
               he
               framed
               and
               created
               them
               ;
               and
               why
               may
               he
               not
               as
               well
               permit
               them
               to
               act
               freely
               as
               create
               them
               to
               act
               freely
               ?
               But
               to
               be
               essentially
               determined
               to
               good
               ,
               so
               as
               not
               to
               have
               any
               natural
               Liberty
               to
               Evil
               ,
               seems
               inconsistent
               with
               the
               State
               of
               a
               Creature
               ;
               for
               there
               is
               no
               Will
               can
               be
               naturally
               and
               essentially
               
               determined
               to
               good
               ,
               which
               is
               not
               conducted
               by
               an
               infallible
               Mind
               ;
               for
               whilst
               the
               Mind
               which
               is
               the
               Guide
               may
               possibly
               err
               ,
               the
               Will
               which
               is
               guided
               by
               it
               must
               be
               liable
               to
               
                 go
                 astray
              
               .
               Since
               therefore
               no
               Will
               can
               be
               essentially
               good
               but
               that
               which
               is
               guided
               by
               an
               infallible
               Mind
               ,
               and
               since
               no
               Mind
               can
               be
               essentially
               infallible
               but
               one
               that
               is
               omniscient
               ,
               it
               necessarily
               follows
               that
               to
               be
               free
               to
               Good
               and
               Evil
               is
               as
               natural
               to
               all
               reasonable
               Creatures
               ,
               as
               to
               be
               finite
               in
               Knowledge
               and
               Vnderstanding
               ;
               and
               accordingly
               our
               Saviour
               declares
               that
               to
               be
               naturally
               and
               essentially
               good
               is
               the
               incommunicable
               Prerogative
               of
               the
               
                 divine
                 Nature
              
               ,
               Luke
               18.19
               .
               and
               if
               so
               ,
               then
               either
               God
               must
               have
               made
               us
               free
               to
               Good
               and
               Evil
               ,
               or
               not
               have
               made
               us
               
                 at
                 all
              
               ,
               and
               there
               must
               have
               been
               no
               such
               Orders
               of
               Being
               as
               Men
               and
               Angels
               ,
               which
               are
               the
               Crown
               and
               Glory
               of
               all
               the
               Creation
               ;
               and
               is
               it
               not
               much
               better
               that
               there
               should
               be
               such
               Beings
               ,
               than
               that
               there
               should
               be
               no
               such
               thing
               as
               Liberty
               to
               Good
               and
               Evil
               ?
               And
               if
               it
               were
               not
               inconsistent
               with
               the
               Divine
               Goodness
               to
               create
               free
               Agents
               ,
               why
               should
               it
               be
               inconsistent
               with
               it
               to
               permit
               them
               to
               act
               freely
               ?
               'T
               is
               true
               indeed
               we
               are
               naturally
               more
               free
               to
               Evil
               than
               the
               Angels
               ,
               and
               some
               Angels
               perhaps
               were
               more
               free
               to
               it
               
               than
               others
               ;
               but
               what
               then
               ?
               Was
               God
               obliged
               in
               Goodness
               to
               make
               all
               Kinds
               of
               Beings
               
                 equally
                 perfect
              
               ?
               If
               so
               ,
               there
               must
               have
               been
               but
               one
               Kind
               of
               Beings
               in
               the
               whole
               Universe
               ,
               and
               consequently
               there
               must
               have
               been
               infinite
               Kinds
               of
               Beings
               that
               are
               capable
               of
               Happiness
               for
               ever
               unmade
               ,
               or
               for
               ever
               
                 unprovided
                 for
              
               .
               Wherefore
               since
               the
               Goodness
               of
               God
               was
               so
               infinitely
               fruitful
               as
               to
               communicate
               it self
               in
               different
               Degrees
               of
               Perfection
               to
               all
               Possibilities
               of
               Being
               ,
               that
               so
               there
               might
               be
               no
               Kind
               wanting
               to
               compleat
               the
               Universe
               ,
               it
               was
               requisite
               that
               there
               should
               be
               a
               mean
               Degree
               of
               Perfection
               between
               Angels
               and
               Brutes
               ;
               otherwise
               there
               would
               have
               been
               a
               Gap
               and
               Chasme
               in
               the
               World
               ,
               not
               only
               a
               possible
               Kind
               of
               Being
               wanting
               ,
               but
               a
               Kind
               which
               by
               partaking
               both
               of
               Reason
               and
               Sense
               ,
               of
               Spirit
               and
               of
               Matter
               ,
               is
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               Simplicius
               expresses
               it
               ,
               i.
               e.
               
                 the
                 vital
                 Joynt
                 that
                 clasps
                 the
                 upper
                 and
                 lower
                 World
                 together
              
               ;
               and
               if
               it
               were
               no
               way
               unsutable
               to
               the
               Goodness
               of
               God
               to
               create
               the
               two
               Extremes
               ,
               viz.
               Angels
               and
               Brutes
               ,
               why
               should
               it
               be
               thought
               unsutable
               to
               make
               a
               middle
               Nature
               between
               them
               ?
            
             
               IT
               is
               true
               ,
               by
               partaking
               of
               both
               Natures
               we
               are
               not
               only
               free
               to
               Evil
               
                 in
                 
                 common
              
               with
               Angels
               ,
               but
               also
               liable
               to
               stronger
               Temptations
               to
               it
               than
               they
               ;
               because
               we
               are
               placed
               in
               a
               tempting
               Body
               among
               a
               great
               many
               brutish
               Passions
               and
               Appetites
               ,
               and
               that
               Body
               is
               placed
               in
               a
               tempting
               World
               among
               a
               great
               many
               sensitive
               Goods
               and
               Evils
               ,
               that
               are
               continually
               importuning
               those
               Appetites
               to
               mutiny
               against
               Reason
               ,
               and
               to
               carry
               us
               away
               captive
               into
               Folly
               and
               Wickedness
               ;
               but
               to
               place
               us
               in
               this
               state
               is
               so
               far
               from
               being
               inconsistent
               with
               the
               Goodness
               of
               God
               ,
               that
               it
               is
               exactly
               pursuant
               to
               the
               Design
               of
               a
               most
               wise
               and
               gracious
               Providence
               .
               For
               since
               we
               are
               placed
               by
               the
               Condition
               of
               our
               Natures
               in
               a
               lower
               Rank
               of
               Being
               and
               Perfection
               than
               Angels
               ,
               we
               have
               no
               more
               reason
               to
               complain
               of
               that
               ,
               than
               Ants
               or
               Flies
               have
               that
               they
               are
               not
               Men.
               But
               in
               this
               imperfect
               state
               the
               highest
               good
               that
               Providence
               could
               design
               us
               was
               to
               put
               us
               into
               a
               state
               of
               Trial
               and
               Probation
               ,
               wherein
               by
               the
               
                 good
                 use
              
               of
               our
               Liberty
               we
               might
               by
               degrees
               fit
               our selves
               for
               and
               at
               length
               
                 arrive
                 to
              
               a
               better
               and
               more
               raised
               Condition
               ,
               and
               by
               an
               orderly
               Progression
               from
               this
               rude
               and
               imperfect
               state
               ,
               might
               in
               the
               different
               Periods
               of
               our
               Lives
               
                 grow
                 up
              
               into
               higher
               and
               more
               excellent
               Capacities
               ,
               and
               at
               length
               ripen
               into
               Perfection
               .
               Now
               in
               order
               to
               our
               Trial
               
               it
               was
               tequisite
               we
               should
               be
               placed
               among
               Difficulties
               ,
               without
               which
               no
               Proof
               can
               be
               made
               of
               our
               Virtues
               ,
               of
               our
               Patience
               ,
               and
               Temperance
               ,
               and
               Chastity
               and
               
                 Equanimity
                 ,
                 Meekness
              
               and
               Sobriety
               ;
               all
               which
               are
               proper
               to
               us
               as
               Beings
               made
               up
               of
               Angel
               and
               Brute
               ;
               from
               the
               latter
               of
               which
               Natures
               all
               those
               brutal
               Appetites
               arise
               in
               us
               ,
               in
               the
               good
               or
               bad
               Government
               whereof
               consists
               the
               Nature
               of
               Humane
               Virtue
               and
               Vice.
               So
               that
               this
               present
               state
               of
               our
               Life
               is
               intended
               by
               God
               for
               a
               Field
               of
               Combat
               between
               our
               Sense
               and
               our
               Reason
               ,
               our
               brutal
               and
               angelical
               Nature
               ,
               and
               that
               the
               Victory
               of
               our
               Reason
               might
               through
               the
               Difficulty
               of
               it
               be
               rendered
               more
               glorious
               and
               rewardable
               ,
               God
               hath
               furnished
               its
               Antagonist
               with
               the
               Weapons
               of
               worldly
               Temptation
               to
               assault
               and
               oppose
               it
               ,
               to
               try
               its
               strength
               and
               Mettle
               ,
               and
               to
               exercise
               both
               its
               active
               and
               passive
               Virtues
               ;
               intending
               when
               it
               hath
               conquered
               ,
               to
               translate
               us
               hence
               as
               a
               Reward
               of
               our
               Victory
               into
               a
               free
               and
               disintangled
               state
               ,
               where
               we
               shall
               be
               vexed
               and
               inticed
               no
               more
               with
               the
               Importunities
               of
               sensual
               Lust
               and
               Affection
               ,
               but
               to
               all
               Eternity
               enjoy
               the
               Serenity
               and
               Pleasure
               of
               a
               
                 pure
                 ,
                 angelical
              
               Nature
               .
               And
               what
               is
               there
               in
               all
               this
               that
               is
               any
               way
               unsutable
               ,
               yea
               ,
               that
               is
               
               not
               every
               way
               answerable
               to
               the
               Goodness
               of
               Providence
               ?
               'T
               is
               true
               ,
               instead
               of
               conquering
               ,
               we
               may
               ,
               if
               we
               please
               ,
               yield
               our selves
               captive
               to
               Folly
               and
               Wickedness
               ;
               but
               what
               then
               ?
               Is
               Providence
               to
               be
               blamed
               for
               leaving
               Mens
               Hands
               at
               Liberty
               ,
               because
               some
               have
               been
               so
               desperate
               as
               to
               cut
               their
               own
               Throats
               ?
               'T
               is
               sufficient
               that
               he
               hath
               proposed
               to
               us
               Reward
               enough
               to
               encourage
               us
               to
               contend
               ,
               and
               contributed
               to
               us
               Assistance
               enough
               to
               enable
               us
               to
               conquer
               ,
               and
               having
               done
               all
               that
               becomes
               a
               wise
               and
               good
               Governour
               to
               prevent
               our
               Sin
               and
               Ruine
               ,
               who
               is
               to
               be
               blamed
               for
               it
               but
               our selves
               ?
               God
               leaves
               us
               at
               Liberty
               indeed
               among
               Temptations
               to
               Evil
               ;
               and
               this
               the
               very
               State
               and
               Composition
               of
               our
               Natures
               requires
               ;
               but
               all
               he
               designs
               by
               it
               ,
               is
               to
               exercise
               our
               Virtues
               ,
               and
               thereby
               to
               improve
               and
               train
               us
               up
               to
               a
               state
               of
               higher
               Perfection
               ,
               and
               to
               furnish
               us
               with
               glorious
               Opportunities
               of
               
                 fighting
                 for
              
               and
               winning
               Crowns
               and
               Rewards
               ;
               and
               this
               is
               so
               far
               from
               any
               way
               reflecting
               on
               the
               Goodness
               of
               his
               Providence
               ,
               that
               it
               is
               an
               
                 illustrious
                 Instance
              
               of
               it
               ;
               and
               yet
               't
               is
               only
               
                 thus
                 far
              
               that
               he
               is
               concerned
               in
               the
               Being
               of
               sin
               in
               the
               World
               ;
               all
               
                 the
                 rest
              
               is
               owing
               to
               our
               own
               mad
               and
               desperate
               abuse
               of
               our
               natural
               Liberty
               ,
               to
               our
               wilful
               Opposition
               to
               his
               gracious
               
               Intentions
               ,
               and
               obstinate
               Resistance
               to
               his
               powerful
               Arts
               and
               Methods
               of
               preventing
               our
               Sin
               and
               Ruine
               .
               What
               then
               can
               be
               more
               unreasonable
               than
               for
               us
               to
               object
               against
               the
               Goodness
               of
               Gods
               Providence
               that
               which
               is
               purely
               the
               Effect
               of
               our
               own
               Madness
               and
               Folly
               ?
            
             
               AND
               if
               the
               Evil
               of
               Sin
               be
               no
               way
               inconsistent
               with
               the
               Goodness
               of
               Providence
               ,
               much
               less
               is
               the
               Evil
               of
               Misery
               ,
               since
               the
               Generality
               of
               those
               Evils
               which
               we
               suffer
               in
               this
               World
               are
               either
               the
               natural
               Effects
               ,
               or
               the
               just
               Punishments
               ,
               or
               the
               necessary
               Antidotes
               and
               Preventives
               of
               our
               sin
               .
               And
               therefore
               when
               you
               come
               into
               a
               great
               School
               of
               wild
               and
               unruly
               Boys
               ,
               you
               may
               as
               well
               argue
               that
               there
               is
               no
               Master
               of
               it
               ,
               because
               there
               are
               Rods
               and
               Ferulaes
               in
               it
               ,
               as
               that
               there
               is
               no
               Providence
               over
               this
               sinful
               World
               ,
               because
               there
               are
               Miseries
               and
               Afflictions
               in
               it
               ;
               for
               upon
               the
               Being
               of
               Sin
               in
               the
               World
               ,
               the
               Being
               of
               Misery
               is
               so
               far
               from
               being
               an
               Argument
               against
               Providence
               ,
               that
               't
               is
               rather
               a
               Demonstration
               of
               it
               ;
               because
               a●
               sinful
               World
               can
               no
               more
               be
               governed
               without
               Misery
               ,
               than
               an
               unruly
               School
               without
               Correction
               .
            
             
               IV.
               ANOTHER
               Objection
               that
               is
               made
               against
               Providence
               is
               that
               unequal
               division
               of
               Goods
               and
               Evils
               that
               is
               made
               
               in
               this
               World.
               If
               there
               were
               a
               just
               Providence
               that
               over-ruled
               the
               World
               ,
               one
               would
               think
               it
               should
               make
               a
               more
               visible
               Distinction
               between
               good
               and
               bad
               Men
               in
               the
               Distribution
               of
               its
               Rewards
               and
               Punishments
               ;
               whereas
               in
               the
               ordinary
               Course
               of
               things
               we
               see
               
                 all
                 things
                 happen
                 alike
                 to
                 all
                 ,
              
               and
               
                 many
                 times
              
               it
               fares
               worst
               with
               the
               best
               ,
               and
               best
               with
               the
               worst
               of
               Men.
               Now
               because
               this
               is
               the
               greatest
               and
               most
               universal
               Objection
               that
               was
               ever
               urged
               against
               the
               Providence
               of
               God
               ,
               I
               shall
               in
               answer
               to
               it
               endeavour
               to
               shew
               ,
               1.
               
               That
               it
               is
               for
               the
               most
               part
               false
               and
               groundless
               ,
               2.
               
               That
               
                 so
                 far
              
               as
               it
               is
               true
               ,
               it
               is
               no
               Argument
               
                 at
                 all
              
               against
               a
               Providence
               .
            
             
               First
               ,
               I
               say
               this
               Objection
               ,
               that
               there
               is
               no
               Difference
               made
               among
               Men
               as
               to
               the
               Goods
               and
               Evils
               of
               this
               World
               ,
               is
               in
               a
               great
               Measure
               false
               and
               groundless
               .
               For
               I
               make
               no
               doubt
               but
               in
               the
               ordinary
               Course
               of
               things
               good
               Men
               are
               more
               prosperous
               even
               in
               this
               World
               than
               bad
               ;
               as
               for
               times
               of
               Persecution
               ,
               they
               are
               a
               just
               Exception
               from
               the
               general
               rule
               of
               Providence
               ;
               because
               therein
               God
               to
               serve
               his
               own
               Glory
               ,
               and
               the
               great
               Ends
               of
               Religion
               ,
               exchangeth
               with
               good
               Men
               spiritual
               for
               temporal
               ,
               and
               heavenly
               for
               earthly
               Enjoyments
               ,
               which
               is
               such
               an
               Exchange
               as
               no
               man
               will
               account
               a
               
               Robbery
               that
               understands
               the
               just
               value
               of
               those
               different
               Commodities
               .
            
             
               'T
               IS
               true
               ,
               it
               hath
               been
               an
               usual
               Complaint
               in
               all
               Times
               and
               Ages
               ,
               that
               it
               fares
               best
               with
               the
               worst
               ,
               and
               worst
               with
               the
               best
               ;
               and
               through
               the
               commonness
               of
               it
               ,
               it
               is
               now
               grown
               into
               a
               Maxim.
               But
               it
               is
               to
               be
               considered
               that
               Men
               always
               pity
               the
               miserable
               and
               envy
               the
               prosperous
               ,
               and
               that
               these
               Passions
               do
               naturally
               bribe
               their
               Judgments
               to
               think
               worse
               of
               the
               one
               ,
               and
               better
               of
               the
               other
               than
               either
               deserve
               ;
               for
               those
               whom
               we
               pity
               we
               are
               inclined
               to
               love
               ,
               and
               those
               whom
               we
               love
               we
               are
               inclined
               to
               
                 think
                 well
              
               of
               ;
               as
               on
               the
               contrary
               ,
               those
               whom
               we
               envy
               we
               are
               inclined
               to
               hate
               ,
               and
               those
               whom
               we
               hate
               we
               are
               inclined
               to
               
                 think
                 ill
              
               of
               ;
               and
               then
               because
               God
               doth
               not
               reward
               and
               punish
               Men
               according
               to
               the
               Sentence
               that
               our
               blind
               Pity
               or
               Envy
               passes
               on
               them
               ,
               we
               are
               ready
               to
               quarrel
               with
               his
               Providence
               .
               And
               besides
               ,
               there
               are
               a
               world
               of
               
                 close
                 Hypocrites
              
               ,
               that
               under
               a
               mighty
               shew
               and
               Ostentation
               of
               Piety
               do
               secretly
               indulge
               themselves
               in
               sundry
               wastful
               and
               ruinous
               Vices
               ,
               which
               many
               times
               reduce
               them
               to
               Poverty
               and
               Misery
               ,
               and
               these
               we
               commonly
               rank
               among
               the
               good
               it
               
                 fares
                 ill
              
               with
               ;
               as
               on
               the
               contrary
               there
               are
               abundance
               of
               good
               Men
               ,
               that
               in
               the
               Course
               
               of
               a
               
                 reserved
                 ,
                 modest
              
               and
               unaffected
               Piety
               ,
               whieh
               makes
               but
               very
               little
               shew
               in
               the
               Eye
               of
               the
               World
               ,
               are
               blest
               and
               prospered
               ,
               and
               these
               we
               
                 as
                 commonly
              
               rank
               among
               the
               bad
               that
               
                 fare
                 well
              
               .
               Since
               therefore
               we
               are
               such
               incompetent
               Judges
               of
               good
               and
               bad
               Men
               ,
               we
               should
               be
               very
               careful
               how
               we
               object
               against
               the
               Providence
               of
               God
               such
               Maxims
               as
               are
               only
               founded
               on
               our
               own
               fallacious
               Observations
               .
               But
               could
               we
               strip
               our selves
               of
               Pity
               and
               Envy
               ,
               and
               penetrate
               into
               the
               insides
               of
               Men
               ,
               I
               doubt
               not
               but
               we
               should
               soon
               be
               satisfied
               that
               good
               Men
               have
               much
               the
               Advantage
               of
               bad
               ,
               even
               as
               to
               the
               Happiness
               and
               Prosperity
               of
               this
               World
               ;
               for
               though
               perhaps
               there
               are
               many
               more
               bad
               Men
               prospered
               than
               good
               ,
               because
               there
               are
               far
               more
               bad
               than
               good
               Men
               in
               the
               World
               ,
               yet
               in
               Proportion
               to
               their
               Numbers
               I
               doubt
               the
               
                 prosperous
                 good
              
               would
               far
               exceed
               the
               
                 prosperous
                 bad
              
               ,
               though
               there
               should
               be
               but
               thirty
               of
               the
               one
               to
               forty
               of
               the
               other
               ;
               and
               supposing
               that
               in
               Proportion
               there
               were
               more
               bad
               Men
               than
               good
               advanced
               to
               
                 worldly
                 Greatness
              
               ,
               (
               which
               yet
               is
               very
               doubtful
               ,
               considering
               how
               prone
               we
               are
               to
               judge
               ill
               of
               
                 great
                 Men
              
               ,
               and
               to
               reckon
               more
               of
               them
               into
               the
               Number
               of
               the
               bad
               than
               we
               ought
               ,
               through
               Envy
               and
               Misunderstanding
               the
               Reasons
               of
               their
               Actions
               )
               
               yet
               it
               is
               to
               be
               considered
               that
               the
               true
               state
               of
               worldly
               Happiness
               and
               Prosperity
               consists
               not
               in
               a
               great
               but
               in
               a
               moderate
               Fortune
               ,
               and
               that
               the
               good
               things
               of
               this
               World
               are
               no
               where
               so
               freely
               and
               entirely
               enjoyed
               ,
               as
               in
               the
               
                 middle
                 Region
              
               between
               Poverty
               and
               Riches
               ;
               for
               as
               Poverty
               is
               attended
               with
               Famine
               and
               Cold
               and
               Anguish
               ,
               so
               Greatness
               is
               attended
               with
               Hurry
               and
               
                 Tumult
                 ,
                 impaled
              
               with
               Cares
               ,
               and
               imprisoned
               with
               Pomp
               and
               tedious
               Ceremony
               ;
               so
               that
               the
               truly
               unfortunate
               are
               the
               Necessitous
               and
               the
               Great
               ,
               while
               the
               middle
               State
               without
               partaking
               of
               the
               evils
               of
               either
               ,
               includes
               all
               that
               is
               
                 truly
                 desirable
              
               in
               both
               Extremes
               ;
               all
               that
               Poverty
               wants
               ,
               and
               all
               that
               Greatness
               enjoys
               ;
               and
               in
               this
               happy
               state
               I
               dare
               boldly
               affirm
               there
               are
               proportionably
               
                 far
                 more
              
               good
               Men
               than
               bad
               ;
               For
               it
               is
               a
               very
               rare
               thing
               for
               a
               good
               Man
               that
               is
               honest
               and
               industrious
               ,
               and
               depends
               upon
               God
               for
               a
               Blessing
               ,
               to
               be
               reduced
               to
               
                 extreme
                 Necessity
              
               ;
               so
               
                 very
                 rare
              
               ,
               that
               David
               in
               all
               his
               life
               time
               could
               not
               produce
               one
               Instance
               of
               it
               ,
               Psal.
               37.25
               .
               for
               miserable
               Poverty
               is
               usually
               the
               Consequence
               either
               of
               Idleness
               ,
               or
               Luxury
               ,
               or
               Faction
               ,
               or
               Knavery
               ;
               all
               which
               are
               inconsistent
               with
               true
               Goodness
               ;
               and
               a
               good
               Man
               in
               any
               Condition
               on
               this
               side
               pinching
               Necessity
               ,
               is
               
               ordinarily
               even
               in
               this
               Life
               far
               more
               happy
               than
               the
               most
               gay
               and
               prosperous
               Sinner
               ,
               whose
               outward
               Glory
               and
               Greatness
               is
               usually
               nothing
               but
               the
               gaudy
               Cover
               of
               a
               Tragical
               Inside
               ,
               of
               a
               Mind
               that
               is
               tortured
               with
               Pride
               and
               Envy
               ,
               with
               boundless
               Hopes
               ,
               insatiable
               Desires
               ,
               and
               horrible
               Reflections
               ,
               that
               dash
               and
               embitter
               all
               his
               Enjoyments
               ,
               while
               the
               good
               Man
               under
               his
               mean
               and
               simple
               Outside
               ,
               carries
               a
               great
               and
               happy
               Soul
               ,
               a
               contented
               Mind
               ,
               a
               chearful
               Heart
               ,
               and
               a
               calm
               Conscience
               ,
               which
               mightily
               sweeten
               all
               his
               Enjoyments
               ,
               and
               make
               his
               homely
               Morsel
               outrelish
               the
               most
               studied
               Luxuries
               .
               Let
               us
               therefore
               but
               judg
               impartially
               of
               Men
               ,
               and
               but
               truly
               state
               what
               is
               the
               most
               happy
               Condition
               of
               humane
               Life
               ,
               and
               proportion
               the
               number
               of
               the
               good
               to
               the
               bad
               ,
               and
               ballance
               the
               Insides
               of
               the
               one
               with
               the
               Outsides
               of
               the
               other
               ,
               and
               I
               doubt
               not
               but
               we
               shall
               be
               easily
               convinced
               that
               even
               in
               this
               Life
               the
               good
               ordinarily
               fare
               much
               better
               than
               the
               bad
               ;
               for
               in
               true
               Computation
               Necessity
               and
               Greatness
               are
               the
               only
               unfortunate
               States
               of
               humane
               Life
               ,
               and
               in
               these
               there
               are
               far
               more
               bad
               Men
               than
               good
               ;
               but
               between
               these
               two
               all
               Conditions
               are
               in
               a
               manner
               indifferent
               as
               to
               the
               Happiness
               of
               Men
               ;
               and
               in
               this
               happy
               Mean
               there
               
               are
               far
               more
               good
               Men
               than
               bad
               ;
               and
               then
               the
               Minds
               of
               good
               Men
               having
               infinitely
               the
               advantage
               of
               the
               Minds
               of
               bad
               ,
               as
               to
               the
               rendering
               their
               outward
               Condition
               happy
               ,
               it
               is
               impossible
               but
               that
               ordinarily
               and
               generally
               they
               must
               be
               the
               more
               happy
               and
               prosperous
               .
            
             
               Secondly
               ,
               So
               far
               as
               this
               Maxim
               ,
               that
               
                 all
                 things
                 happen
                 alike
                 to
                 all
                 ,
              
               is
               true
               ,
               it
               is
               no
               Argument
               at
               all
               against
               a
               Providence
               ;
               and
               that
               upon
               these
               following
               Accounts
               .
               1.
               
               Because
               many
               of
               the
               Goods
               and
               Evils
               of
               this
               World
               happen
               to
               us
               not
               as
               Rewards
               and
               Punishments
               ,
               but
               in
               the
               necessary
               Course
               of
               secondary
               Causes
               .
               2.
               
               Because
               the
               Goods
               and
               Evils
               of
               this
               World
               are
               in
               themselves
               so
               mean
               and
               inconsiderable
               that
               it
               would
               be
               beneath
               the
               Wisdom
               of
               Providence
               to
               be
               very
               exact
               and
               curious
               in
               the
               Distribution
               of
               '
               em
               .
               3.
               
               Because
               this
               Life
               is
               properly
               the
               state
               of
               our
               Trial
               and
               Probation
               ,
               and
               not
               of
               our
               Reward
               and
               Punishment
               .
               4.
               
               Because
               the
               Goods
               and
               Evils
               that
               befall
               us
               here
               are
               not
               so
               truly
               to
               be
               estimated
               by
               themselves
               as
               by
               their
               Effects
               and
               Consequents
               .
               5.
               
               This
               promiscuous
               Distribution
               of
               things
               ,
               so
               far
               as
               it
               is
               ,
               is
               very
               requisite
               to
               assure
               us
               of
               a
               Judgment
               to
               come
               .
               6.
               
               Because
               the
               exact
               Adjustment
               of
               things
               is
               reserved
               for
               a
               
                 future
                 Judgment
              
               .
            
             
             
               I.
               THE
               
                 hapning
                 of
                 all
                 things
                 alike
                 to
                 all
              
               is
               no
               Argument
               against
               Providence
               ;
               because
               many
               of
               the
               Goods
               and
               Evils
               of
               this
               World
               happen
               to
               us
               not
               as
               Rewards
               and
               Punishments
               ,
               but
               in
               the
               necessary
               Course
               of
               
                 second
                 Causes
              
               .
               For
               in
               this
               Life
               good
               and
               bad
               Men
               are
               so
               mingled
               together
               ,
               rhat
               in
               Cases
               of
               common
               Calamity
               what
               happens
               to
               the
               one
               must
               happen
               to
               the
               other
               without
               a
               miraculous
               interposal
               of
               Providence
               .
               Thus
               while
               God
               leaves
               
                 second
                 Causes
              
               to
               their
               natural
               Course
               ,
               how
               is
               it
               possible
               that
               War
               ,
               or
               Plague
               ,
               or
               Famine
               should
               distinguish
               between
               the
               good
               and
               bad
               that
               are
               incorporated
               together
               in
               the
               same
               Societies
               ;
               and
               so
               long
               as
               free
               Agents
               are
               left
               to
               act
               freely
               ,
               wicked
               Parents
               will
               frequently
               spoil
               their
               Constitutions
               by
               the
               repeated
               Excesses
               of
               their
               Riot
               and
               Wantonness
               ;
               and
               while
               they
               do
               so
               ,
               their
               Diseases
               ,
               without
               a
               Miracle
               ,
               will
               descend
               upon
               their
               righteous
               as
               well
               as
               unrighteous
               Posterity
               ;
               and
               wicked
               Neighbours
               ,
               whilst
               it
               lies
               in
               their
               way
               ,
               or
               serves
               their
               Interest
               ,
               will
               wrong
               and
               oppress
               the
               just
               and
               unjust
               without
               any
               distinction
               .
               But
               you
               will
               say
               ,
               why
               then
               doth
               not
               Providence
               interpose
               between
               second
               Causes
               and
               good
               Men
               ,
               and
               miraculously
               protect
               them
               from
               their
               mischievous
               Effects
               ?
               To
               which
               in
               short
               I
               
               answer
               ,
               that
               in
               some
               extraordinary
               cases
               God
               hath
               interposed
               ,
               of
               which
               there
               are
               innumerable
               Instances
               both
               in
               sacred
               and
               profane
               History
               ;
               but
               to
               expect
               that
               he
               should
               ordinarily
               and
               constantly
               do
               this
               ,
               is
               very
               unreasonable
               ,
               because
               it
               cannot
               be
               done
               without
               giving
               a
               perpetual
               Disturbance
               to
               the
               Course
               of
               Nature
               ,
               which
               being
               in
               the
               whole
               most
               orderly
               and
               regular
               ,
               full
               of
               admirable
               Beauty
               and
               Contrivance
               ,
               ought
               not
               to
               be
               disturbed
               and
               inverted
               upon
               ordinary
               Occasions
               .
               For
               if
               the
               established
               Course
               of
               things
               be
               wise
               and
               regular
               in
               the
               whole
               ,
               why
               should
               we
               expect
               that
               God
               should
               be
               perpetually
               tampering
               with
               it
               ,
               and
               interrrupting
               and
               varying
               it
               by
               his
               immediate
               Interposals
               ,
               as
               if
               he
               were
               dissatisfied
               with
               his
               own
               Contrivance
               ,
               and
               upon
               every
               Revisal
               of
               this
               great
               Volume
               of
               the
               World
               ,
               did
               still
               discover
               new
               Errataes
               in
               it
               to
               be
               corrected
               and
               amended
               .
               The
               Evils
               therefore
               which
               good
               Men
               suffer
               are
               not
               ordinarily
               so
               momentous
               as
               to
               oblige
               a
               wise
               and
               good
               God
               to
               interrupt
               the
               Couse
               of
               Nature
               to
               prevent
               them
               ;
               and
               it
               is
               much
               better
               that
               some
               violences
               should
               be
               offered
               to
               good
               Men
               ,
               than
               that
               a
               constant
               violence
               should
               be
               offered
               to
               the
               
                 Nature
                 of
                 things
              
               ;
               and
               since
               God
               can
               carry
               on
               his
               good
               Designs
               to
               good
               Men
               in
               a
               still
               and
               
               silent
               Path
               ,
               and
               cause
               all
               their
               adverse
               Accidents
               to
               unwind
               of
               themselves
               ,
               and
               at
               last
               to
               
                 clear
                 up
              
               into
               a
               blessed
               Close
               ,
               is
               it
               not
               much
               better
               he
               should
               do
               it
               this
               way
               ,
               than
               by
               offering
               perpetual
               Violence
               and
               Disturbance
               to
               Nature
               ?
            
             
               II.
               THE
               
                 happening
                 of
                 all
                 things
                 alike
                 to
                 all
              
               is
               no
               Argument
               against
               a
               Providence
               ,
               because
               the
               Goods
               and
               Evils
               of
               this
               World
               are
               so
               mean
               and
               inconsiderable
               ,
               that
               it
               would
               be
               beneath
               the
               Wisdom
               of
               Providence
               to
               be
               very
               exact
               and
               curious
               in
               the
               distribution
               of
               them
               .
               It
               is
               no
               part
               of
               wisdom
               to
               be
               nice
               and
               curious
               about
               Trifles
               .
               'T
               was
               ridiculous
               enough
               in
               Caligula
               to
               imploy
               a
               mighty
               Army
               only
               to
               gather
               a
               great
               heap
               of
               
                 Cockle
                 shels
              
               ;
               but
               when
               he
               had
               gathered
               them
               ,
               it
               would
               have
               been
               much
               more
               ridiculous
               to
               have
               taken
               a
               great
               deal
               of
               care
               to
               divide
               them
               amongst
               his
               Soldiers
               in
               exact
               Proportions
               to
               each
               ones
               Merit
               and
               Desert
               .
               Now
               though
               we
               look
               upon
               the
               Goods
               and
               Evils
               of
               this
               World
               as
               things
               of
               vast
               and
               mighty
               Moment
               ,
               yet
               God
               who
               sees
               them
               with
               far
               better
               Eyes
               than
               we
               ,
               knows
               very
               well
               that
               they
               are
               but
               Trifles
               in
               comparison
               with
               those
               endless
               Goods
               or
               Evils
               we
               must
               enjoy
               or
               suffer
               in
               another
               World
               ,
               and
               that
               it
               is
               a
               very
               inconsiderable
               thing
               whether
               we
               fare
               well
               
               or
               ill
               this
               moment
               ,
               who
               immediately
               after
               must
               fare
               well
               or
               ill
               
                 for
                 ever
              
               ;
               and
               therefore
               he
               looks
               on
               it
               ,
               as
               he
               justly
               may
               ,
               as
               a
               thing
               beneath
               his
               infinite
               Wisdom
               to
               be
               very
               exact
               and
               curious
               in
               dividing
               to
               us
               these
               momentary
               Trifles
               in
               just
               Proportions
               to
               our
               particular
               Deserts
               ;
               and
               did
               we
               not
               strangely
               magnifie
               them
               ,
               by
               looking
               on
               them
               through
               the
               false
               Opticks
               of
               our
               own
               fantastick
               Hopes
               and
               Fears
               ,
               we
               should
               be
               so
               far
               from
               objecting
               against
               Gods
               Providence
               these
               unequal
               Distributions
               of
               them
               ,
               that
               were
               they
               more
               exact
               and
               equal
               we
               should
               rather
               object
               against
               his
               Wisdom
               ,
               as
               thinking
               it
               a
               very
               mean
               Employment
               for
               a
               Deity
               to
               be
               very
               nice
               and
               curious
               in
               proportioning
               such
               momentary
               Enjoyments
               and
               Sufferings
               to
               the
               Merit
               or
               Demerit
               of
               immortal
               Creatures
               .
               So
               that
               considering
               of
               what
               little
               moment
               the
               present
               Goods
               and
               Evils
               are
               which
               good
               Men
               suffer
               and
               bad
               Men
               enjoy
               ,
               they
               ought
               rather
               to
               be
               lookt
               on
               as
               an
               Argument
               of
               Gods
               Wisdom
               than
               as
               an
               Objection
               against
               his
               Providence
               ;
               for
               he
               understands
               the
               just
               value
               of
               things
               ,
               and
               knows
               that
               the
               best
               of
               these
               worldly
               Goods
               are
               bad
               enough
               to
               be
               thrown
               away
               upon
               the
               worst
               of
               Men
               ,
               and
               so
               expresses
               his
               just
               scorn
               of
               these
               admired
               Vanities
               ,
               by
               scattering
               them
               abroad
               
               with
               a
               careless
               Hand
               ;
               for
               why
               should
               he
               partake
               of
               the
               Errours
               of
               vulgar
               Opinion
               ,
               and
               express
               himself
               so
               very
               regardful
               of
               these
               Trifles
               as
               to
               put
               them
               in
               gold
               Scales
               and
               weigh
               them
               out
               to
               Mankind
               by
               Grains
               and
               Scruples
               .
            
             
               III.
               THAT
               
                 all
                 things
                 here
                 do
                 happen
                 alike
                 to
                 all
              
               is
               no
               Argument
               against
               Providence
               ,
               because
               this
               Life
               is
               properly
               the
               state
               of
               our
               Trial
               and
               Probation
               ,
               and
               not
               of
               our
               Reward
               and
               Punishment
               .
               The
               divine
               Providence
               hath
               placed
               us
               here
               as
               Candidates
               and
               Probationers
               for
               those
               everlasting
               Preferments
               it
               designs
               us
               hereafter
               ,
               that
               so
               by
               training
               and
               exercising
               us
               in
               all
               those
               excellent
               Virtues
               that
               are
               proper
               to
               our
               Natures
               ,
               it
               may
               improve
               us
               from
               one
               degree
               of
               Perfection
               to
               another
               ,
               'till
               at
               last
               it
               hath
               accomplished
               us
               for
               the
               heavenly
               State
               ;
               in
               order
               to
               which
               Design
               it
               is
               necessary
               that
               there
               should
               be
               an
               unequal
               Distribution
               of
               things
               ,
               whereby
               good
               Men
               may
               sometimes
               suffer
               and
               bad
               Men
               prosper
               ;
               otherwise
               there
               would
               be
               no
               occasion
               for
               any
               of
               our
               passive
               Virtues
               ,
               nor
               any
               tryal
               of
               our
               active
               .
               For
               Affliction
               is
               the
               Theatre
               of
               Patience
               and
               Fortitude
               ,
               and
               Resignation
               to
               God
               ,
               and
               without
               it
               there
               would
               be
               no
               room
               in
               the
               Lives
               of
               good
               Men
               for
               the
               Exercise
               of
               these
               virtues
               ,
               which
               
               for
               want
               of
               Objects
               to
               act
               on
               ,
               would
               rust
               and
               wax
               languid
               .
               Again
               ,
               Difficulty
               is
               the
               Touchstone
               of
               our
               Love
               and
               Faith
               and
               Ingenuity
               ;
               but
               should
               Providence
               be
               always
               crowning
               the
               Righteous
               ,
               and
               dragging
               Offenders
               to
               Execution
               ,
               such
               a
               Procedure
               would
               determin
               our
               Liberty
               ,
               and
               leave
               us
               no
               room
               for
               the
               Exercise
               of
               our
               Faith
               and
               Ingenuity
               ;
               for
               then
               the
               Rewards
               and
               Punishments
               of
               Providence
               would
               be
               so
               sensibly
               and
               continually
               present
               with
               us
               ,
               and
               so
               urgently
               press
               upon
               our
               Hopes
               and
               Fears
               ,
               that
               it
               would
               be
               impossible
               for
               us
               not
               to
               believe
               in
               God
               ,
               and
               next
               to
               impossible
               not
               to
               obey
               him
               ;
               and
               being
               thus
               forced
               to
               believe
               and
               obey
               ,
               what
               Excellency
               would
               there
               be
               in
               our
               Piety
               and
               Virtue
               ?
               What
               Charity
               is
               it
               for
               a
               Miser
               to
               lend
               his
               Money
               upon
               Assurance
               of
               twenty
               
                 per
                 cent
              
               ?
               Or
               what
               Loyalty
               for
               a
               Traitor
               to
               discover
               his
               Conspirators
               within
               sight
               of
               a
               Wrack
               ?
               And
               just
               as
               little
               Virtue
               would
               there
               be
               in
               any
               of
               our
               good
               Works
               ,
               were
               there
               an
               exact
               Equality
               in
               the
               Distributions
               of
               Prodence
               .
               For
               then
               we
               should
               never
               do
               a
               good
               Work
               but
               upon
               the
               certain
               Prospect
               of
               an
               immediate
               Reward
               ,
               nor
               repent
               of
               a
               bad
               one
               but
               upon
               the
               irresistible
               Dread
               of
               some
               immediate
               Punishment
               .
               But
               in
               this
               inequality
               of
               things
               wherein
               the
               good
               often
               
               suffer
               and
               the
               wicked
               prosper
               ,
               we
               are
               left
               in
               a
               free
               and
               unconstrain'd
               Condition
               ,
               and
               whether
               we
               are
               virtuous
               or
               
                 vitious
                 ,
                 devout
              
               or
               profane
               ,
               it
               is
               out
               of
               Choice
               and
               not
               of
               Necessity
               .
               So
               that
               now
               to
               believe
               and
               obey
               the
               sacred
               Dictates
               of
               Religion
               is
               generous
               and
               ingenuous
               ,
               and
               our
               Faith
               and
               Obedience
               is
               our
               virtue
               and
               Excellency
               ,
               because
               we
               believe
               and
               obey
               without
               Force
               and
               against
               Temptations
               and
               Difficulties
               .
            
             
               AND
               as
               this
               unequal
               State
               of
               things
               is
               of
               absolute
               Necessity
               to
               try
               and
               exercise
               our
               Virtues
               ,
               so
               it
               is
               also
               very
               assistant
               thereunto
               .
               For
               that
               Providence
               doth
               generally
               and
               not
               universally
               bless
               and
               prosper
               good
               Men
               ,
               is
               a
               great
               support
               to
               a
               wise
               and
               rational
               Belief
               .
               For
               as
               a
               late
               excellent
               Author
               hath
               well
               observed
               ,
               if
               things
               were
               constantly
               managed
               one
               way
               without
               any
               variation
               ,
               we
               might
               be
               apt
               to
               conclude
               that
               the
               World
               was
               under
               the
               rigid
               Laws
               of
               a
               fatal
               Necessity
               ;
               if
               on
               the
               other
               side
               there
               were
               no
               Rule
               observed
               ,
               no
               Footsteps
               of
               Method
               in
               the
               Dispensations
               of
               Providence
               ,
               we
               might
               be
               tempted
               to
               believe
               that
               Chance
               rules
               the
               World
               ;
               but
               when
               we
               observe
               that
               in
               the
               management
               of
               things
               there
               is
               an
               Intermixture
               of
               these
               two
               ,
               viz.
               that
               there
               is
               a
               
                 general
                 Rule
              
               ,
               and
               that
               there
               
               are
               particular
               Exceptions
               from
               it
               ,
               we
               have
               just
               reason
               to
               conclude
               that
               all
               is
               under
               a
               free
               Almighty
               Agent
               ,
               that
               rules
               the
               World
               according
               to
               the
               Determinations
               of
               his
               own
               Will.
               As
               this
               way
               of
               Providence
               ,
               viz.
               to
               interweave
               into
               good
               Mens
               Fortunes
               Adversity
               with
               Prosperity
               ,
               is
               in
               this
               respect
               very
               advantageous
               to
               their
               Faith
               ,
               so
               is
               it
               also
               to
               the
               
                 whole
                 State
              
               of
               their
               Virtue
               ;
               for
               as
               on
               the
               one
               hand
               a
               continued
               train
               of
               prosperous
               Events
               would
               be
               apt
               to
               bloat
               and
               elevate
               their
               Minds
               ,
               so
               on
               the
               other
               a
               continued
               series
               of
               Adversity
               would
               be
               apt
               to
               sink
               and
               depress
               their
               Spirits
               ,
               whilst
               this
               middle
               way
               of
               Interchange
               in
               their
               Condition
               balances
               them
               on
               both
               sides
               ,
               and
               keeps
               them
               in
               an
               
                 even
                 ,
                 steddy
              
               and
               well-poized
               Temper
               .
               Since
               therefore
               this
               Life
               is
               the
               state
               of
               our
               Trial
               ,
               it
               is
               evident
               that
               an
               exact
               Equality
               of
               things
               would
               be
               a
               much
               stronger
               Objection
               against
               the
               Wisdom
               of
               Providence
               ,
               than
               all
               these
               present
               Inequalities
               are
               against
               the
               Justice
               of
               it
               .
               For
               Hardships
               and
               Difficulties
               are
               necessary
               to
               a
               state
               of
               Trial
               ,
               and
               were
               good
               Men
               always
               blest
               and
               bad
               Men
               always
               punished
               ,
               this
               Life
               instead
               of
               being
               a
               Probation
               to
               either
               would
               be
               the
               Heaven
               of
               the
               one
               and
               the
               Hell
               of
               the
               other
               ;
               and
               since
               some
               Afflictions
               are
               necessary
               to
               
               try
               good
               Men
               ,
               and
               some
               Prosperities
               to
               try
               bad
               ,
               it
               would
               be
               a
               strange
               oversight
               of
               Providence
               ,
               when
               it
               designs
               the
               Trial
               of
               both
               ,
               to
               fix
               them
               in
               such
               a
               Condition
               ,
               wherein
               no
               through
               Experment
               can
               be
               made
               of
               either
               .
               So
               that
               for
               us
               to
               object
               against
               Providence
               for
               making
               such
               unequal
               Distributions
               in
               a
               state
               wherein
               it
               designs
               our
               Trial
               ,
               is
               in
               effect
               to
               object
               against
               Wisdom
               for
               acting
               most
               sutably
               to
               its
               own
               Designs
               .
            
             
               IV.
               THAT
               
                 all
                 things
                 here
                 do
                 happen
                 alike
                 to
                 all
              
               is
               no
               Argument
               against
               Providence
               ,
               because
               the
               Goods
               and
               Evils
               that
               befal
               us
               here
               ,
               are
               not
               so
               truly
               to
               be
               estimated
               by
               themselves
               as
               by
               their
               Effects
               and
               Consequents
               .
               For
               the
               divine
               Providence
               ,
               which
               runs
               through
               all
               things
               ,
               hath
               disposed
               and
               connected
               them
               into
               such
               a
               Series
               and
               Order
               ,
               that
               there
               is
               no
               single
               Event
               or
               Accident
               but
               what
               is
               purely
               miraculous
               ,
               but
               depends
               upon
               the
               whole
               System
               ,
               and
               hath
               innumerable
               Causes
               antecedent
               to
               it
               ,
               and
               innumerable
               Consequents
               attending
               it
               ;
               and
               what
               these
               Consequents
               will
               be
               ,
               whether
               good
               or
               bad
               ,
               is
               beyond
               our
               Skill
               to
               prognosticate
               ;
               so
               that
               though
               the
               Event
               be
               never
               so
               good
               or
               bad
               singly
               and
               apart
               by
               it self
               ,
               yet
               in
               Conjunction
               with
               all
               those
               Consequents
               that
               will
               most
               certainly
               attend
               
               it
               ,
               the
               best
               Event
               for
               all
               we
               know
               may
               prove
               most
               mischievous
               ,
               and
               the
               worst
               most
               beneficial
               to
               us
               .
               So
               that
               for
               us
               boldly
               to
               pronounce
               concerning
               the
               Good
               or
               Evil
               of
               Events
               ,
               before
               we
               see
               the
               Train
               of
               Consequents
               that
               follow
               them
               ,
               is
               very
               rash
               and
               inconsiderate
               .
               As
               for
               instance
               ,
               you
               see
               a
               good
               Man
               oppressed
               with
               Sorrows
               and
               Afflictions
               ,
               and
               a
               bad
               Man
               crowned
               with
               Pleasures
               and
               Prosperities
               ;
               and
               considering
               these
               things
               apart
               by
               themselves
               ,
               you
               conclude
               that
               the
               one
               fares
               very
               ill
               and
               the
               other
               very
               well
               ;
               but
               did
               you
               at
               the
               same
               time
               see
               the
               Consequents
               of
               the
               ones
               Adversity
               and
               the
               others
               Prosperity
               ,
               it
               is
               probable
               you
               would
               conclude
               the
               quite
               contrary
               ,
               viz.
               that
               the
               good
               Mans
               Adversity
               was
               a
               Blessing
               ,
               and
               the
               bad
               Mans
               Prosperity
               a
               Curse
               .
               For
               I
               dare
               boldly
               affirm
               that
               good
               Men
               generally
               reap
               more
               substantial
               Benefit
               from
               their
               Afflictions
               than
               bad
               Men
               do
               from
               their
               Prosperities
               ;
               the
               one
               smarts
               indeed
               at
               present
               ;
               but
               what
               follows
               ?
               perhaps
               his
               Mind
               is
               cured
               by
               it
               of
               some
               Disease
               that
               is
               ten
               times
               worse
               to
               him
               than
               his
               outward
               Affliction
               ;
               of
               Avarice
               or
               Impatience
               ,
               of
               Envy
               or
               Discontent
               ,
               of
               Pride
               or
               
                 vanity
                 of
                 Spirit
              
               ;
               his
               Riches
               are
               lessened
               ,
               but
               his
               Virtues
               are
               improved
               by
               it
               ;
               his
               Body
               is
               impaired
               but
               his
               Mind
               is
               
               grown
               sound
               and
               haile
               by
               it
               ,
               and
               what
               he
               hath
               lost
               in
               Health
               or
               Wealth
               ,
               or
               Pleasure
               or
               Honour
               ,
               he
               hath
               gained
               with
               vast
               advantage
               in
               Wisdom
               and
               Goodness
               ,
               in
               
                 Tranquillity
                 of
                 Mind
              
               and
               Self-enjoyment
               .
               And
               methinks
               no
               Man
               ,
               who
               believes
               he
               hath
               a
               Soul
               ,
               should
               grudg
               to
               suffer
               any
               tolerable
               Affliction
               for
               the
               bettering
               his
               Mind
               ,
               his
               Will
               and
               his
               Conscience
               .
               On
               the
               other
               hand
               the
               bad
               Man
               triumphs
               and
               rejoyces
               at
               present
               ;
               but
               what
               follows
               ?
               his
               Prosperity
               either
               shrivles
               him
               into
               Miserableness
               ,
               or
               melts
               him
               into
               Luxury
               ;
               the
               former
               of
               which
               impoverishes
               ,
               and
               the
               latter
               diseases
               him
               ;
               for
               if
               the
               former
               be
               the
               Effect
               of
               his
               Prosperity
               ,
               it
               increases
               his
               Needs
               ,
               because
               before
               he
               needed
               only
               what
               he
               had
               not
               ,
               but
               now
               he
               needs
               both
               what
               he
               
                 hath
                 not
              
               and
               what
               he
               hath
               ;
               his
               covetous
               Desires
               treating
               him
               as
               the
               Faulkner
               doth
               his
               Hawk
               ,
               still
               luring
               him
               off
               from
               what
               he
               hath
               seized
               to
               fly
               at
               new
               Game
               ,
               and
               never
               permitting
               him
               to
               prey
               upon
               his
               own
               Quarry
               .
               and
               if
               the
               latter
               be
               the
               Effect
               of
               his
               Prosperity
               ,
               that
               is
               ,
               if
               it
               melts
               him
               into
               Luxury
               ,
               it
               thereby
               wasts
               his
               Health
               to
               be
               sure
               ,
               and
               commonly
               his
               Estate
               too
               ;
               and
               so
               whereas
               it
               found
               him
               poor
               and
               well
               ,
               it
               leaves
               him
               poor
               and
               diseased
               ,
               and
               only
               took
               him
               up
               from
               the
               Plow
               
               and
               sets
               him
               down
               at
               the
               Hospital
               .
               In
               general
               ,
               while
               he
               is
               possessed
               of
               it
               ,
               it
               only
               bloats
               and
               swells
               him
               ,
               makes
               him
               proud
               and
               
                 insolent
                 ,
                 griping
              
               and
               
                 oppressive
                 ,
                 pampers
              
               and
               inrages
               his
               Lust
               ,
               stretches
               out
               his
               Desires
               into
               an
               insatiable
               Bulimy
               ,
               sticks
               his
               Mind
               full
               of
               Cares
               and
               his
               Conscience
               of
               Guilts
               ,
               and
               by
               all
               these
               woful
               Effects
               it
               inflames
               his
               Reckoning
               with
               God
               ,
               and
               treasures
               up
               Wrath
               for
               him
               against
               the
               day
               of
               Wrath
               ;
               so
               that
               comparing
               the
               Consequents
               of
               the
               good
               Mans
               Adversity
               with
               those
               of
               the
               bad
               Mans
               Prosperity
               ,
               it
               is
               evident
               that
               the
               former
               fares
               well
               even
               in
               his
               worst
               Condition
               ,
               and
               the
               latter
               ill
               in
               his
               
                 best
                 .
                 It
                 's
                 well
                 for
                 me
                 ,
              
               saith
               good
               David
               ,
               
                 that
                 I
                 was
                 afflicted
                 ,
                 for
                 before
                 I
                 was
                 afflicted
                 I
                 went
                 astray
                 ,
                 but
                 now
                 I
                 have
                 kept
                 thy
                 Commandments
                 ,
              
               Psalm
               119.67
               .
               But
               on
               the
               contrary
               ,
               
                 when
                 the
                 Wicked
                 spring
                 as
                 the
                 Grass
                 ,
              
               saith
               the
               same
               Author
               ,
               
                 and
                 when
                 all
                 the
                 workers
                 of
                 Iniquity
                 do
                 flourish
                 ,
                 it
                 is
                 that
                 they
                 shall
                 be
                 destroyed
                 for
                 ever
                 ,
              
               Psalm
               92.7
               .
               If
               then
               in
               the
               Consequents
               of
               things
               good
               Men
               are
               blessed
               in
               their
               Afflictions
               ,
               and
               bad
               Men
               plagued
               in
               their
               Prosperities
               ,
               as
               it
               is
               apparent
               they
               generally
               are
               ,
               these
               unequal
               Distributions
               are
               so
               far
               from
               being
               an
               Argument
               against
               Providence
               ,
               that
               they
               are
               a
               glorious
               Instance
               of
               
               it
               .
               For
               wherein
               could
               the
               divine
               Providence
               better
               express
               its
               Justice
               and
               Wisdom
               together
               ,
               than
               by
               benefiting
               the
               good
               and
               punishing
               the
               bad
               by
               such
               cross
               and
               improbable
               Methods
               ?
            
             
               V.
               THAT
               
                 all
                 things
                 here
                 do
                 happen
                 alike
                 to
                 all
                 ,
              
               is
               no
               Argument
               against
               Providence
               ,
               because
               it
               is
               very
               requisite
               it
               should
               often
               do
               so
               ,
               to
               assure
               us
               of
               a
               Judgment
               to
               come
               .
               For
               were
               the
               Affairs
               of
               this
               World
               managed
               with
               that
               exact
               Equality
               as
               that
               the
               good
               did
               never
               suffer
               nor
               the
               bad
               escape
               unpunished
               ,
               we
               should
               be
               deprived
               of
               one
               of
               the
               best
               moral
               Arguments
               of
               a
               
                 future
                 Judgment
              
               .
               For
               as
               on
               the
               one
               hand
               should
               Providence
               never
               reward
               the
               good
               nor
               punish
               the
               bad
               in
               this
               Life
               ,
               but
               confound
               them
               together
               without
               any
               Distinction
               ,
               it
               might
               tempt
               us
               to
               despair
               of
               any
               
                 just
                 Retributions
              
               from
               it
               in
               the
               
                 Life
                 to
                 come
              
               ;
               so
               on
               the
               other
               hand
               were
               the
               Goods
               and
               Evils
               of
               this
               Life
               
                 weighed
                 out
              
               to
               Men
               in
               exact
               Proportions
               to
               their
               Merit
               and
               Demerit
               without
               any
               Inequality
               ,
               we
               might
               be
               tempted
               to
               think
               that
               there
               is
               no
               
                 need
                 of
              
               ,
               and
               consequently
               no
               ground
               to
               expect
               any
               
                 Judgment
                 to
                 come
              
               .
               For
               what
               occasion
               would
               there
               be
               for
               any
               future
               Judgment
               if
               all
               things
               were
               already
               exactly
               balanced
               and
               adjusted
               ;
               and
               therefore
               as
               to
               confirm
               
               us
               in
               the
               Belief
               of
               the
               Justice
               of
               Providence
               ,
               it
               was
               requisite
               the
               same
               plain
               Instances
               should
               be
               given
               of
               its
               Distinguishing
               the
               good
               from
               the
               bad
               by
               present
               Rewards
               and
               Punishments
               ;
               so
               to
               confirm
               us
               in
               the
               Expectation
               of
               a
               
                 Judgment
                 to
                 come
              
               ,
               it
               was
               no
               less
               requisite
               that
               there
               should
               be
               some
               In
               equality
               in
               the
               present
               Management
               and
               Distribution
               of
               things
               ,
               and
               that
               the
               Goods
               and
               Evils
               of
               this
               World
               should
               not
               be
               administred
               with
               that
               exact
               Regularity
               as
               to
               prevent
               the
               necessity
               of
               a
               
                 day
                 of
                 Judgment
              
               ;
               but
               that
               there
               should
               be
               undecided
               Cases
               enough
               remaining
               for
               a
               future
               Tribunal
               to
               adjust
               and
               determine
               .
               So
               that
               as
               in
               the
               present
               management
               of
               things
               there
               is
               Equality
               enough
               to
               induce
               us
               to
               believe
               a
               just
               Providence
               ;
               so
               there
               is
               also
               Inequality
               enough
               to
               induce
               us
               to
               expect
               a
               
                 future
                 Judgment
              
               ;
               God
               having
               wisely
               provided
               in
               his
               present
               Administration
               of
               things
               ,
               to
               give
               us
               Instances
               enough
               of
               his
               just
               Procedure
               towards
               the
               good
               and
               bad
               ,
               and
               yet
               to
               leave
               us
               Instances
               enough
               of
               unrewarded
               Virtue
               and
               prosperous
               Wickedness
               ,
               to
               assure
               us
               that
               he
               intends
               an
               
                 after
                 Reckoning
              
               .
               For
               how
               can
               we
               reflect
               upon
               these
               repeated
               Examples
               of
               just
               Reward
               and
               Punishment
               ,
               which
               in
               every
               Age
               almost
               God
               sets
               before
               us
               ,
               and
               not
               believe
               
               that
               he
               governs
               the
               World
               ?
               And
               how
               can
               we
               reflect
               upon
               those
               manifold
               Evils
               which
               some
               good
               Men
               suffer
               ,
               and
               Goods
               which
               some
               bad
               Men
               enjoy
               ,
               without
               believing
               that
               he
               hath
               appointed
               a
               Day
               wherein
               he
               will
               adjust
               these
               Inequalities
               and
               vindicate
               the
               Cause
               of
               oppressed
               Virtue
               ,
               and
               crush
               triumphant
               Wickedness
               into
               
                 everlasting
                 Confusion
              
               ?
            
             
               VI.
               And
               lastly
               ,
               
                 That
                 all
                 things
                 here
                 do
                 happen
                 alike
                 to
                 all
                 ,
              
               is
               no
               Argument
               against
               Providence
               ,
               because
               the
               exact
               Adjustment
               of
               things
               is
               reserved
               for
               a
               
                 future
                 Judgment
              
               .
               I
               confess
               were
               God
               to
               make
               no
               other
               Distribution
               to
               the
               just
               and
               unjust
               ,
               but
               what
               is
               made
               in
               this
               Life
               ,
               the
               Inequality
               of
               it
               would
               be
               a
               strong
               Objection
               against
               his
               Providence
               ;
               but
               then
               considering
               that
               all
               this
               cloudy
               Scene
               of
               things
               will
               shortly
               
                 close
                 up
              
               in
               a
               righteous
               Judgment
               ,
               wherein
               for
               the
               Evils
               which
               the
               good
               have
               suffered
               they
               shall
               be
               awarded
               an
               
                 eternal
                 Happiness
              
               ,
               and
               for
               the
               Goods
               which
               the
               bad
               have
               enjoyed
               they
               shall
               be
               doomed
               to
               
                 everlasting
                 Wretchedness
              
               ,
               this
               is
               sufficient
               to
               vindicate
               the
               Justice
               of
               Providence
               were
               these
               present
               Inequalities
               a
               thousand
               times
               greater
               than
               they
               are
               .
               For
               suppose
               that
               after
               a
               short
               Melancholy
               Dream
               good
               Men
               were
               to
               live
               happily
               ,
               and
               after
               as
               short
               a
               pleasant
               
               one
               bad
               Men
               were
               to
               live
               wretchedly
               but
               for
               a
               thousand
               years
               in
               this
               World
               ;
               we
               might
               as
               well
               object
               against
               Providence
               this
               unequal
               Distribution
               of
               the
               melancholy
               Dream
               to
               the
               good
               ,
               and
               the
               pleasant
               one
               to
               the
               bad
               ,
               notwithstanding
               the
               succeeding
               thousand
               years
               of
               their
               Happiness
               and
               Misery
               ,
               as
               we
               do
               the
               sufferings
               of
               the
               Righteous
               and
               Prosperities
               of
               the
               Wicked
               ,
               which
               bear
               far
               less
               Proportion
               to
               that
               Eternity
               of
               Happiness
               and
               Misery
               that
               is
               to
               succeed
               them
               ,
               than
               the
               Sorrow
               or
               Pleasure
               of
               a
               Moments
               Dream
               doth
               to
               a
               thousand
               years
               real
               Calamity
               or
               Blessedness
               .
            
             
               FOR
               the
               Providence
               of
               God
               from
               the
               first
               to
               the
               last
               is
               all
               but
               one
               continued
               Plot
               ,
               like
               that
               of
               a
               well-contrived
               Comedy
               ,
               which
               at
               first
               is
               very
               obscure
               and
               intricate
               ;
               so
               that
               by
               what
               is
               past
               or
               present
               there
               is
               no
               guessing
               at
               the
               Conclusion
               ;
               for
               all
               through
               the
               intermediate
               Acts
               Virtue
               and
               Honour
               fight
               their
               way
               through
               Difficulties
               and
               Disappointments
               ,
               and
               sometimes
               the
               Hero
               acts
               a
               sad
               ,
               and
               sometimes
               the
               Villain
               a
               prosperous
               Part
               ,
               at
               which
               the
               unskilful
               Spectator
               grieves
               ,
               and
               is
               ready
               to
               damn
               the
               Poet
               for
               distributing
               such
               unequal
               Fates
               ;
               but
               then
               in
               the
               fifth
               and
               last
               Act
               all
               the
               cross
               Accidents
               
                 clear
                 up
              
               ,
               and
               
               issue
               in
               a
               fair
               Conclusion
               ;
               and
               in
               the
               close
               of
               all
               ,
               the
               Hero
               is
               crowned
               ,
               and
               the
               Villain
               
                 hissed
                 off
              
               the
               Stage
               .
               Let
               us
               therefore
               have
               but
               the
               patience
               to
               stay
               'till
               Providence
               hath
               finished
               its
               whole
               Plot
               ,
               and
               closed
               up
               all
               its
               mighty
               Scenes
               in
               the
               general
               Judgment
               of
               the
               World
               ,
               and
               then
               we
               shall
               see
               all
               these
               Inequalities
               set
               right
               ,
               and
               the
               Fates
               of
               good
               and
               bad
               Men
               determined
               by
               a
               most
               just
               Award
               .
               But
               for
               us
               to
               quarrel
               at
               Providence
               now
               ,
               who
               are
               yet
               got
               no
               farther
               ,
               it
               may
               be
               ,
               than
               to
               the
               middle
               of
               the
               great
               Drama
               ,
               and
               to
               
                 find
                 fault
              
               with
               its
               Procedure
               for
               crossing
               the
               good
               and
               prospering
               the
               bad
               ,
               is
               rudely
               to
               overturn
               the
               Stage
               before
               the
               Entrance
               into
               the
               fifth
               Act
               ,
               and
               to
               hiss
               off
               the
               Almighty
               Poet
               for
               not
               compleating
               his
               Design
               before
               he
               is
               arrived
               to
               the
               Conclusion
               .
               And
               thus
               I
               have
               endeavoured
               to
               answer
               more
               
                 at
                 large
              
               this
               Objection
               against
               Providence
               ,
               because
               it
               hath
               been
               more
               insisted
               on
               than
               any
               other
               ,
               and
               hath
               more
               generally
               stumbled
               Mens
               Belief
               of
               divine
               Providence
               .
            
             
               V.
               And
               lastly
               ,
               It
               is
               farther
               objected
               that
               the
               Being
               of
               a
               just
               and
               good
               Providence
               ,
               is
               not
               to
               be
               reconciled
               with
               that
               wretched
               State
               and
               Condition
               to
               which
               we
               behold
               the
               greatest
               part
               of
               Mankind
               abandoned
               
               For
               if
               there
               were
               a
               good
               Providence
               that
               over-ruled
               the
               Affairs
               of
               this
               World
               ,
               how
               is
               it
               imaginable
               that
               ever
               so
               great
               a
               part
               of
               Mankind
               as
               the
               
                 Infidel
                 World
              
               includes
               ,
               should
               be
               left
               so
               utterly
               destitute
               as
               they
               are
               of
               the
               
                 Knowledg
                 of
                 God
              
               ,
               and
               of
               the
               Means
               of
               attaining
               their
               
                 everlasting
                 Happiness
              
               ?
               To
               which
               I
               shall
               briefly
               answer
               these
               three
               things
               :
            
             
               I.
               THAT
               the
               
                 Infidel
                 World
              
               is
               not
               perhaps
               left
               so
               utterly
               destitute
               as
               we
               are
               apt
               to
               imagine
               ;
               for
               they
               have
               the
               
                 Law
                 of
                 Nature
              
               to
               direct
               them
               ,
               by
               which
               alone
               they
               must
               be
               tried
               ,
               and
               stand
               or
               fall
               at
               the
               Day
               of
               Judgment
               ;
               which
               as
               to
               the
               
                 main
                 strokes
              
               of
               their
               Duty
               ,
               is
               so
               plain
               and
               intelligible
               ,
               that
               no
               sincere
               Inquirer
               can
               be
               ignorant
               of
               it
               ;
               and
               if
               when
               they
               may
               understand
               it
               they
               will
               not
               ,
               or
               if
               when
               they
               do
               understand
               it
               ,
               they
               wilfully
               transgress
               and
               violate
               it
               ,
               the
               Divine
               Providence
               hath
               been
               sufficiently
               good
               to
               them
               to
               leave
               them
               for
               ever
               inexcusable
               .
               For
               so
               far
               as
               their
               Ignorance
               is
               invincible
               it
               is
               not
               their
               Sin
               ,
               nor
               shall
               they
               ever
               be
               accountable
               for
               it
               ,
               or
               for
               any
               sinful
               Omission
               or
               Commission
               thence
               proceeding
               ,
               and
               if
               they
               only
               answer
               for
               not
               understanding
               their
               Duty
               when
               they
               might
               ,
               or
               for
               not
               performing
               it
               so
               far
               as
               they
               understood
               it
               ,
               they
               can
               have
               
               no
               reason
               to
               complain
               that
               they
               are
               
                 hardly
                 dealt
              
               with
               .
               But
               then
               ,
            
             
               II.
               As
               they
               have
               not
               those
               vast
               Advantages
               that
               we
               have
               of
               becoming
               good
               ,
               and
               
                 growing
                 up
              
               into
               the
               state
               of
               Perfection
               and
               Happiness
               ,
               so
               proportionably
               less
               Degrees
               of
               Good
               will
               be
               accepted
               of
               those
               that
               do
               well
               ,
               and
               less
               Degrees
               of
               Punishment
               exacted
               of
               those
               that
               do
               ill
               ;
               for
               that
               Maxim
               of
               our
               Saviour
               ,
               Luke
               12.48
               .
               
                 To
                 whomsoever
                 much
                 is
                 given
                 ,
                 of
                 him
                 much
                 shall
                 be
                 required
                 ,
              
               necessarily
               implies
               the
               
                 contrary
                 ,
                 viz.
              
               that
               to
               whomsoever
               less
               is
               given
               of
               him
               less
               shall
               be
               required
               ;
               and
               if
               so
               ,
               it
               is
               certain
               that
               so
               much
               as
               their
               means
               of
               being
               good
               are
               less
               than
               ours
               ,
               so
               much
               the
               less
               good
               God
               will
               accept
               of
               them
               than
               of
               us
               ;
               and
               as
               God
               will
               accept
               less
               good
               of
               the
               best
               Infidels
               ,
               so
               he
               will
               exact
               less
               Punishment
               of
               the
               worst
               ;
               for
               so
               our
               Saviour
               himself
               hath
               assured
               us
               ,
               that
               it
               will
               be
               more
               tolerable
               for
               Tire
               and
               Sidon
               ,
               and
               Sodom
               and
               Gomorrah
               in
               the
               last
               Day
               ,
               than
               for
               those
               who
               persist
               in
               their
               Vnbelief
               and
               Disobedience
               in
               despight
               of
               the
               Proposals
               of
               the
               Gospel
               .
               If
               then
               in
               Proportion
               to
               their
               present
               Disadvantages
               less
               good
               will
               be
               accepted
               of
               those
               who
               make
               any
               Improvement
               ,
               and
               less
               Punishment
               exacted
               of
               them
               who
               make
               none
               ,
               neither
               the
               one
               
               sort
               nor
               the
               other
               hath
               any
               reason
               to
               complain
               ;
               and
               though
               their
               Condition
               were
               worse
               than
               it
               is
               ,
               yet
               under
               these
               Circumstances
               it
               would
               be
               fairly
               consistent
               with
               the
               Goodness
               of
               the
               Divine
               Providence
               .
               But
               then
               ,
            
             
               III.
               And
               lastly
               ,
               Though
               their
               Condition
               were
               a
               great
               deal
               worse
               than
               it
               is
               ,
               yet
               it
               would
               be
               very
               unreasonable
               for
               us
               to
               object
               it
               against
               the
               Goodness
               of
               the
               divine
               Providence
               ,
               unless
               we
               better
               understood
               than
               we
               do
               ,
               how
               God
               will
               dispose
               of
               them
               in
               the
               other
               World.
               Indeed
               if
               Mens
               Fate
               consisted
               in
               what
               they
               suffer
               and
               enjoy
               in
               this
               Life
               ,
               we
               might
               better
               judg
               of
               Providence
               by
               what
               is
               
                 before
                 us
              
               ;
               but
               since
               our
               main
               state
               is
               beyond
               the
               Grave
               ,
               whatever
               befals
               us
               here
               is
               very
               inconsiderable
               ,
               compared
               with
               what
               we
               must
               suffer
               or
               enjoy
               hereafter
               ;
               and
               as
               for
               the
               present
               Disadvantages
               which
               the
               heathen
               World
               lies
               under
               ,
               they
               are
               but
               very
               short
               and
               momentary
               ,
               and
               if
               Providence
               pleases
               ,
               it
               can
               abundantly
               compensate
               them
               in
               the
               
                 World
                 to
                 come
              
               ;
               and
               therefore
               since
               yet
               we
               know
               not
               what
               it
               will
               do
               ,
               as
               having
               no
               Revelation
               in
               the
               Case
               ,
               it
               becomes
               us
               to
               suspend
               our
               Judgment
               'till
               the
               Event
               hath
               determined
               it
               .
            
             
             
               THIS
               we
               know
               ,
               that
               Providence
               hath
               ways
               enough
               ,
               and
               time
               enough
               too
               between
               this
               and
               the
               Day
               of
               Judgment
               ,
               to
               supply
               these
               Destitute
               Souls
               with
               all
               those
               spiritual
               Advantages
               in
               the
               
                 other
                 Life
              
               ,
               which
               for
               Reasons
               best
               known
               to
               it self
               it
               hath
               hitherto
               withheld
               from
               them
               ;
               it
               may
               if
               it
               pleases
               extend
               their
               Trial
               and
               Probation
               beyond
               this
               Life
               ,
               and
               discover
               in
               the
               other
               Life
               the
               Light
               of
               the
               Gospel
               ,
               to
               
                 so
                 many
              
               of
               them
               at
               least
               as
               have
               here
               made
               any
               tolerable
               Improvements
               under
               the
               Light
               of
               Nature
               ,
               and
               if
               they
               make
               good
               use
               of
               it
               ,
               reward
               them
               accordingly
               .
               For
               though
               we
               Christians
               have
               no
               reason
               to
               expect
               any
               farther
               Trial
               after
               this
               Life
               is
               expired
               ,
               because
               we
               have
               passed
               the
               utmost
               Trial
               already
               ,
               yet
               who
               knows
               but
               God
               may
               make
               a
               farther
               Trial
               of
               those
               in
               the
               other
               Life
               ,
               upon
               whom
               the
               great
               Experiment
               of
               the
               Gospel
               was
               yet
               never
               made
               ;
               and
               therefore
               since
               Providence
               can
               yet
               be
               infinitely
               good
               to
               them
               notwithstanding
               their
               wretched
               Condition
               
                 at
                 present
              
               ,
               and
               since
               for
               all
               we
               know
               it
               will
               be
               so
               ,
               we
               ought
               not
               to
               object
               against
               it
               its
               present
               Disregard
               of
               them
               ,
               till
               we
               see
               the
               final
               Issue
               of
               things
               ;
               for
               that
               their
               present
               Condition
               is
               so
               bad
               is
               no
               ground
               for
               us
               to
               argue
               against
               Providence
               ,
               unless
               we
               were
               
               sure
               it
               would
               never
               be
               better
               ;
               because
               for
               all
               we
               know
               it
               may
               yet
               be
               rendered
               good
               enough
               not
               only
               to
               justifie
               ,
               but
               to
               glorifie
               the
               Goodness
               of
               Gods
               Providence
               towards
               them
               .
            
             
               AND
               now
               to
               conclude
               this
               great
               Argument
               .
               Since
               we
               see
               how
               necessary
               the
               Belief
               of
               Providence
               is
               to
               our
               being
               
                 truly
                 religious
              
               ,
               and
               what
               unanswerable
               Evidence
               there
               is
               of
               the
               Truth
               and
               Reality
               of
               it
               ,
               what
               remains
               but
               that
               we
               heartily
               endeavour
               by
               a
               
                 calm
                 ,
                 fixt
              
               ,
               and
               impartial
               Consideration
               of
               these
               things
               ,
               throughly
               to
               instruct
               our selves
               in
               the
               Nature
               ,
               and
               firmly
               to
               establish
               our selves
               in
               the
               Belief
               of
               it
               ;
               For
               our
               Religion
               must
               necessarily
               ebb
               or
               flow
               according
               as
               it
               is
               influenced
               more
               or
               less
               by
               our
               Vnderstanding
               and
               Belief
               of
               the
               divine
               Providence
               ,
               which
               are
               the
               great
               Principles
               that
               move
               and
               govern
               it
               .
               For
               every
               Branch
               of
               the
               Divine
               Providence
               is
               an
               inexhaustible
               Fountain
               of
               religious
               Rhetorick
               and
               Persuasion
               ,
               and
               in
               this
               single
               Proposition
               ,
               that
               God
               upholds
               and
               governs
               the
               World
               ,
               there
               are
               a
               thousand
               times
               more
               Inducements
               to
               Piety
               and
               Virtue
               ,
               than
               in
               all
               other
               Topicks
               in
               the
               World.
               But
               how
               pregnant
               soever
               it
               is
               with
               Arguments
               ,
               and
               how
               powerful
               soever
               its
               Arguments
               are
               ,
               't
               is
               impossible
               it
               should
               prevail
               
               upon
               any
               reasonable
               Mind
               that
               understands
               not
               the
               Force
               ;
               and
               believes
               not
               the
               Truth
               of
               it
               ;
               for
               all
               the
               possible
               Access
               which
               outward
               Objects
               have
               to
               our
               Minds
               ,
               is
               through
               our
               Knowledg
               and
               Belief
               of
               them
               ,
               without
               which
               the
               most
               momentous
               Proposals
               are
               no
               more
               capable
               of
               affecting
               us
               than
               one
               of
               
               Tully's
               Orations
               is
               of
               calming
               the
               North
               wind
               ;
               but
               he
               who
               firmly
               believes
               the
               Truth
               ,
               and
               understands
               the
               full
               Emphasis
               of
               a
               Divine
               Providence
               ,
               must
               necessarily
               be
               affected
               by
               it
               ,
               if
               he
               be
               but
               within
               the
               Reach
               and
               Power
               of
               Persuasion
               ;
               and
               unless
               his
               Will
               be
               impregnably
               fortified
               against
               all
               the
               Force
               of
               Argument
               and
               Reason
               ,
               he
               will
               find
               himself
               so
               besieged
               with
               Motives
               on
               every
               side
               persuading
               him
               to
               submit
               to
               the
               Obligations
               of
               Religion
               ,
               that
               it
               will
               be
               almost
               impossible
               for
               him
               to
               defend
               himself
               against
               their
               powerful
               Importunities
               .
               For
               what
               Man
               in
               his
               Wits
               can
               sit
               unconcerned
               under
               the
               lively
               Belief
               that
               he
               is
               in
               the
               hands
               of
               a
               most
               just
               and
               
                 gracious
                 ,
                 alwise
              
               ,
               and
               Almighty
               Providence
               ,
               that
               is
               conscious
               to
               his
               inmost
               Thoughts
               and
               Purposes
               ,
               and
               beholds
               all
               his
               Actions
               with
               infinite
               Complacency
               or
               Abhorrence
               ;
               that
               hath
               the
               disposal
               of
               his
               Life
               and
               his
               Soul
               ,
               and
               of
               all
               the
               Goods
               he
               can
               hope
               for
               ,
               and
               all
               the
               Evils
               he
               can
               fear
               ,
               and
               will
               
               certainly
               reward
               him
               a
               thousand-fold
               if
               he
               doth
               well
               ,
               and
               if
               he
               doth
               ill
               as
               certainly
               pursue
               him
               with
               a
               dire
               Revenge
               ?
               This
               Belief
               carries
               with
               it
               such
               constraining
               Terrors
               and
               Allurements
               as
               cannot
               but
               affect
               all
               reasonable
               Minds
               ,
               and
               finally
               prevail
               with
               their
               Hopes
               and
               Fears
               against
               all
               contrary
               Temptations
               .
               Wherefore
               if
               ever
               we
               would
               fix
               the
               Obligations
               of
               Religion
               upon
               our
               Minds
               ,
               it
               concerns
               us
               above
               all
               things
               to
               be
               throughly
               instructed
               in
               the
               Nature
               ,
               and
               confirmed
               in
               the
               Belief
               of
               the
               divine
               Providence
               .
            
          
        
         
           
           
             CHAP.
             V.
             Of
             the
             necessity
             of
             believing
             divine
             Rewards
             and
             Punishments
             in
             order
             to
             our
             being
             
               truly
               Religious
            
             .
          
           
             HUMANE
             Nature
             is
             framed
             to
             move
             upon
             the
             Hinges
             of
             Hope
             and
             Fear
             ,
             and
             to
             be
             elicited
             and
             
               drawn
               forth
            
             in
             Action
             either
             by
             the
             Proposal
             of
             some
             attainable
             Good
             or
             Prospect
             of
             some
             avoidable
             Evil
             ,
             the
             former
             of
             which
             begets
             Hope
             in
             us
             ,
             and
             that
             Pursuit
             ;
             the
             latter
             Fear
             ,
             and
             that
             Flight
             and
             Avoidance
             ;
             and
             accordingly
             we
             find
             all
             Laws
             address
             to
             the
             Hopes
             and
             Fears
             of
             Men
             with
             Proposals
             of
             Reward
             and
             Punishment
             ,
             as
             to
             the
             Master-Springs
             and
             Principles
             of
             their
             Action
             ,
             by
             which
             they
             are
             moved
             to
             do
             or
             forbear
             according
             as
             they
             are
             required
             and
             enjoyned
             .
             And
             indeed
             to
             give
             Laws
             to
             Men
             without
             inforcing
             them
             with
             Rewards
             and
             Punishments
             ,
             would
             be
             to
             leave
             it
             indifferent
             whether
             they
             obeyed
             them
             or
             no
             ,
             which
             is
             inconsistent
             with
             the
             Nature
             of
             Laws
             ;
             for
             Laws
             necessarily
             imply
             an
             
             Obligation
             to
             Obedience
             ;
             but
             what
             Obligation
             could
             we
             have
             to
             obey
             them
             ,
             did
             they
             leave
             it
             indifferent
             as
             to
             any
             Good
             or
             Evil
             accrewing
             from
             it
             ,
             whether
             we
             obeyed
             them
             or
             no
             ;
             for
             if
             it
             will
             be
             as
             well
             for
             us
             one
             way
             as
             t'other
             ,
             what
             matter
             is
             it
             which
             way
             we
             determine
             our selves
             ?
             And
             this
             holds
             good
             in
             nothing
             more
             than
             in
             the
             Matter
             of
             our
             Obedience
             to
             the
             Laws
             of
             Religion
             ,
             to
             which
             our
             corrupt
             Nature
             is
             above
             all
             things
             backward
             and
             averse
             ;
             all
             that
             spiritual
             Exercise
             which
             those
             Laws
             require
             being
             quite
             against
             the
             Grain
             of
             our
             Earthy
             and
             sensual
             Inclinations
             ;
             so
             that
             were
             we
             not
             drawn
             to
             it
             by
             the
             Hope
             of
             Good
             ,
             and
             driven
             by
             the
             Fear
             of
             Evil
             ,
             to
             be
             sure
             our
             own
             bad
             natures
             would
             keep
             us
             at
             an
             eternal
             Distance
             from
             it
             ;
             but
             unless
             we
             believe
             God
             to
             be
             a
             Rewarder
             of
             those
             that
             obey
             ,
             and
             a
             Punisher
             of
             those
             that
             despise
             him
             ,
             we
             have
             no
             ground
             to
             hope
             for
             any
             Good
             ,
             or
             to
             dread
             any
             Evil
             at
             his
             hands
             .
          
           
             For
             unless
             we
             believe
             that
             he
             will
             Crown
             those
             that
             serve
             him
             with
             some
             Mark
             of
             his
             Favour
             ,
             how
             can
             we
             think
             he
             is
             pleased
             with
             them
             ;
             there
             being
             no
             other
             way
             for
             him
             to
             express
             his
             being
             Pleased
             ,
             but
             by
             Crowning
             'em
             with
             some
             signal
             Reward
             ;
             and
             if
             he
             be
             not
             Pleased
             with
             
             those
             that
             serve
             him
             ,
             to
             be
             sure
             he
             is
             not
             Displeased
             with
             those
             that
             Neglect
             him
             ;
             and
             if
             he
             be
             not
             Displeased
             with
             'em
             ,
             what
             Reason
             have
             we
             to
             apprehend
             that
             he
             will
             Punish
             '
             em
             ?
             Thus
             the
             unbelief
             of
             Gods
             being
             a
             Rewarder
             of
             those
             that
             obey
             him
             draws
             after
             it
             an
             unbelief
             of
             his
             being
             a
             Punisher
             of
             those
             that
             Despise
             him
             ,
             and
             so
             on
             the
             contrary
             .
             For
             unless
             we
             believe
             him
             to
             be
             so
             much
             concerned
             for
             his
             Service
             as
             to
             punish
             those
             that
             neglect
             it
             ,
             we
             have
             no
             reason
             to
             think
             he
             is
             so
             much
             concerned
             for
             it
             as
             to
             reward
             those
             that
             embrace
             it
             .
             So
             that
             the
             belief
             and
             unbelief
             of
             Gods
             being
             a
             Rewarder
             and
             a
             Punisher
             do
             by
             necessary
             consequence
             mutually
             imply
             each
             other
             ;
             and
             unless
             we
             believe
             Both
             there
             is
             no
             reason
             we
             should
             believe
             Either
             .
             And
             when
             our
             nature
             is
             so
             averse
             ,
             as
             it
             is
             ,
             to
             his
             Service
             ,
             what
             should
             induce
             us
             to
             serve
             him
             when
             we
             expect
             no
             Good
             from
             him
             ,
             or
             hinder
             us
             from
             slighting
             him
             when
             we
             fear
             no
             Evil
             ?
             And
             what
             is
             there
             can
             
               bring
               us
               home
            
             to
             God
             when
             we
             are
             
               carried
               away
            
             from
             him
             with
             an
             impetuous
             Tide
             of
             corrupt
             Inclinations
             ,
             and
             have
             neither
             Hope
             nor
             Fear
             to
             Bound
             or
             Restrain
             it
             ?
             So
             that
             considering
             the
             Aversation
             of
             our
             Nature
             to
             Gods
             service
             ,
             it
             is
             morally
             impossible
             
             we
             should
             ever
             be
             heartily
             reconciled
             to
             it
             without
             being
             Drawn
             with
             the
             Hope
             of
             Reward
             ,
             and
             Driven
             with
             the
             Fear
             of
             Punishment
             .
          
           
             In
             the
             Prosecution
             of
             this
             Argument
             I
             shall
             indeavour
             to
             shew
             ,
          
           
             First
             ,
             How
             far
             it
             's
             necessary
             that
             our
             Belief
             of
             divine
             Rewards
             and
             Punishments
             should
             extend
             .
          
           
             Secondly
             ,
             What
             Evidence
             there
             is
             to
             induce
             us
             to
             believe
             them
             .
          
           
             Thirdly
             ,
             By
             what
             Means
             this
             is
             to
             be
             Begotten
             and
             Confirmed
             .
          
           
             
               SECT
               .
               I.
               How
               far
               it
               is
               necessary
               that
               our
               belief
               of
               divine
               Rewards
               and
               Punishments
               should
               extend
               .
            
             
               FOR
               to
               induce
               us
               to
               submit
               to
               the
               Obligations
               of
               Religion
               ,
               it
               is
               by
               no
               means
               sufficient
               that
               we
               believe
               in
               the
               general
               that
               God
               will
               Reward
               us
               if
               we
               do
               well
               ,
               and
               Punish
               us
               if
               we
               do
               wickedly
               .
               For
               this
               we
               may
               firmly
               believe
               ,
               and
               yet
               at
               the
               same
               time
               prefer
               the
               Pleasures
               of
               sin
               as
               
               much
               greater
               Goods
               than
               the
               Rewards
               of
               Vertue
               ,
               and
               Dread
               the
               Difficulties
               of
               Vertue
               as
               much
               greater
               Evils
               than
               the
               Punishments
               of
               sin
               ;
               wherefore
               to
               Render
               our
               Belief
               of
               divine
               Rewards
               and
               Punishments
               an
               Effectual
               Principle
               of
               Religion
               these
               four
               things
               are
               necessary
               .
            
             
               First
               ,
               That
               we
               should
               believe
               that
               God
               is
               so
               far
               a
               Rewarder
               of
               those
               that
               serve
               him
               ,
               and
               so
               far
               a
               Punisher
               of
               those
               that
               neglect
               him
               ,
               as
               to
               make
               a
               Plain
               and
               sensible
               Distinction
               between
               them
               .
            
             
               Secondly
               ,
               Considering
               how
               Promiscuously
               the
               Goods
               and
               Evils
               of
               this
               World
               are
               distributed
               among
               Good
               and
               Bad
               men
               ,
               it
               's
               necessary
               we
               should
               believe
               ,
               That
               there
               is
               a
               Future
               state
               of
               Rewards
               and
               Punishments
               .
            
             
               Thirdly
               ,
               It
               is
               necessary
               we
               should
               believe
               those
               Future
               Rewards
               and
               Punishments
               to
               be
               such
               as
               do
               Infinitely
               Transcend
               any
               Good
               we
               can
               Reap
               by
               our
               sins
               ,
               and
               any
               Evil
               we
               can
               Incur
               by
               doing
               our
               Duty
               .
            
             
               Fourthly
               ,
               It
               is
               necessary
               we
               should
               believe
               that
               there
               is
               no
               other
               way
               for
               us
               to
               Avoid
               those
               Punishments
               but
               by
               forsaking
               our
               sins
               ,
               or
               to
               Acquire
               those
               Rewards
               but
               by
               submitting
               to
               our
               Duty
               .
            
             
             
               I.
               IT
               is
               necessary
               we
               should
               believe
               that
               God
               is
               so
               far
               a
               Rewarder
               of
               those
               that
               serve
               ,
               and
               so
               far
               a
               Punisher
               of
               those
               that
               Neglect
               him
               ,
               as
               to
               make
               a
               plain
               and
               sensible
               distinction
               between
               them
               .
               For
               unless
               we
               believe
               that
               God
               makes
               some
               Distinction
               between
               those
               serve
               and
               those
               that
               neglect
               him
               ,
               we
               shall
               Confound
               Good
               and
               Evil
               in
               our
               own
               Apprehensions
               ,
               and
               look
               upon
               all
               humane
               actions
               as
               Indifferent
               ,
               and
               thereby
               dissolve
               all
               the
               Ties
               and
               Obligations
               of
               Religion
               .
               For
               things
               are
               in
               Themselves
               ,
               as
               they
               are
               in
               the
               Judgment
               and
               Esteem
               of
               God
               ,
               who
               cannot
               be
               mistaken
               in
               Estimating
               their
               Natures
               ;
               and
               therefore
               unless
               there
               be
               some
               Distinction
               between
               Men
               and
               Men
               ,
               and
               Actions
               and
               Actions
               in
               the
               Esteem
               of
               God
               ,
               rhey
               must
               be
               all
               Alike
               and
               Indifferent
               in
               their
               Own
               natures
               .
               And
               if
               all
               Actions
               are
               Indifferent
               in
               themselves
               ,
               we
               are
               free
               from
               all
               the
               Ties
               and
               Obligations
               of
               Religion
               ,
               and
               't
               is
               left
               Indifferent
               to
               us
               whether
               we
               will
               Worship
               God
               or
               Blaspheme
               him
               .
               So
               that
               unless
               we
               believe
               that
               God
               makes
               some
               Distinction
               between
               the
               Good
               and
               bad
               ,
               Religion
               can
               have
               no
               force
               
                 at
                 all
              
               upon
               our
               minds
               .
            
             
               But
               now
               there
               is
               no
               other
               way
               for
               God
               
               to
               Distinguish
               between
               Men
               and
               Men
               ,
               but
               by
               Rewarding
               and
               Punishing
               them
               ;
               because
               if
               he
               make
               any
               Distinction
               in
               his
               Affections
               between
               us
               ,
               we
               may
               be
               sure
               his
               Love
               will
               incline
               him
               to
               Reward
               ,
               and
               his
               Hatred
               to
               Punish
               us
               ;
               and
               since
               't
               is
               as
               Easie
               to
               him
               to
               follow
               his
               Inclination
               as
               not
               ,
               since
               he
               can
               Reward
               where
               he
               Loves
               ,
               and
               Punish
               where
               he
               Hates
               without
               any
               Disturbance
               to
               his
               own
               Happiness
               ,
               what
               should
               hinder
               him
               from
               doing
               it
               ,
               supposing
               that
               he
               really
               loves
               or
               hates
               ,
               or
               makes
               any
               Distinction
               in
               his
               Affections
               between
               those
               that
               serve
               and
               those
               that
               neglect
               him
               ?
               So
               that
               unless
               he
               Reward
               the
               one
               and
               Punish
               the
               other
               ,
               he
               can
               make
               no
               Visible
               Distinction
               in
               his
               Affections
               between
               them
               .
               If
               he
               be
               Contrarily
               affected
               to
               Good
               and
               Bad
               men
               ,
               his
               Affections
               will
               infallibly
               appear
               in
               his
               Actions
               ;
               but
               if
               he
               use
               them
               Alike
               ,
               it
               is
               plain
               they
               are
               Alike
               to
               him
               .
               So
               that
               unless
               we
               believe
               that
               God
               distinguishes
               between
               Good
               and
               Bad
               men
               by
               Rewarding
               and
               Punishing
               them
               ,
               we
               must
               look
               upon
               Both
               as
               Indifferent
               to
               him
               ,
               and
               believe
               that
               he
               concerns
               himself
               neither
               with
               the
               one
               nor
               the
               other
               ;
               and
               if
               we
               think
               it
               is
               Indifferent
               to
               God
               whether
               we
               are
               Good
               or
               Bad
               ,
               to
               be
               sure
               it
               will
               not
               be
               Indifferent
               to
               us
               ,
               whose
               natures
               are
               so
               
               Biassed
               with
               Bad
               Inclinations
               ,
               which
               having
               neither
               Hope
               nor
               Fear
               to
               Restrain
               them
               ,
               will
               Run
               towards
               Bad
               Objects
               without
               Rub
               or
               Interruption
               .
               And
               what
               likelihood
               is
               there
               that
               we
               who
               are
               so
               Prone
               and
               Inclinable
               to
               evil
               ,
               should
               concern
               our selves
               in
               the
               service
               of
               God
               ,
               whilst
               we
               look
               upon
               it
               as
               a
               thing
               Indifferent
               to
               him
               whether
               we
               serve
               him
               or
               no
               ?
            
             
               Wherefore
               to
               the
               subduing
               our
               minds
               to
               the
               Obligations
               of
               Religion
               ,
               it
               is
               necessary
               we
               should
               believe
               that
               God
               is
               so
               far
               a
               Rewarder
               of
               Good
               ,
               and
               Punisher
               of
               Bad
               Men
               ,
               as
               to
               make
               a
               sensible
               Distinction
               between
               them
               ,
               and
               demonstrate
               that
               he
               is
               differently
               affected
               towards
               them
               .
               For
               to
               what
               end
               should
               we
               serve
               a
               God
               that
               takes
               
                 no
                 notice
              
               of
               us
               ,
               that
               regards
               not
               what
               we
               do
               ,
               but
               sits
               above
               in
               the
               Heavens
               as
               an
               unconcerned
               spectator
               of
               our
               Actions
               ;
               why
               should
               we
               cross
               our
               own
               inclinations
               ,
               and
               forsake
               our
               beloved
               lusts
               ,
               for
               his
               sake
               ,
               when
               it
               is
               altogether
               Indifferent
               to
               him
               what
               we
               do
               ,
               or
               whither
               we
               go
               ,
               or
               what
               becomes
               of
               us
               ?
            
             
               II.
               Considering
               how
               Promiscuously
               the
               Goods
               and
               Evils
               of
               this
               life
               are
               distributed
               among
               Good
               and
               Bad
               Men
               ,
               it
               is
               necessary
               that
               we
               should
               believe
               there
               is
               a
               Future
               state
               of
               Rewards
               and
               Punishments
               .
               For
               
               though
               sometimes
               in
               this
               life
               God
               rewards
               Good
               men
               ,
               and
               punishes
               Bad
               with
               such
               signal
               and
               Remarkable
               Goods
               and
               Evils
               as
               are
               sufficient
               Indications
               of
               the
               vast
               Distinction
               he
               makes
               between
               them
               ,
               yet
               this
               is
               Extraordinary
               and
               besides
               the
               Constant
               and
               Regular
               Course
               of
               his
               Providence
               ,
               which
               for
               wise
               and
               excellent
               ends
               and
               purposes
               doth
               ordinarily
               scatter
               Good
               and
               Evil
               among
               men
               with
               an
               open
               and
               undistinguishing
               hand
               ;
               insomuch
               that
               as
               the
               Wise
               man
               observes
               ,
               Eccles.
               9.1
               ,
               2
               ,
               3.
               
               
                 No
                 man
                 knoweth
                 either
                 Love
                 or
                 Hatred
                 by
                 all
                 that
                 is
                 before
                 him
                 ;
                 all
                 things
                 come
                 alike
                 to
                 all
                 ,
                 there
                 is
                 one
                 event
                 to
                 the
                 Righteous
                 and
                 to
                 the
                 Wicked
                 ,
                 and
                 as
                 is
                 the
                 Good
                 so
                 is
                 the
                 sinner
                 ,
                 and
                 he
                 that
                 sweareth
                 as
                 he
                 that
                 feareth
                 an
                 Oath
                 ;
                 this
                 is
                 an
                 evil
                 among
                 all
                 things
                 that
                 are
                 done
                 under
                 the
                 Sun
                 that
                 there
                 is
                 one
                 Event
                 to
                 all
                 .
              
               Since
               therefore
               Gods
               love
               of
               Good
               men
               and
               Hatred
               of
               Bad
               appears
               not
               by
               any
               thing
               
                 before
                 us
              
               ,
               we
               must
               either
               conclude
               that
               they
               are
               both
               Indifferent
               to
               him
               ,
               which
               would
               be
               to
               Rase
               the
               very
               Foundations
               of
               Religion
               ,
               or
               that
               there
               is
               a
               Future
               state
               of
               Rewards
               and
               Punishments
               wherein
               there
               will
               be
               no
               more
               such
               Promiscuous
               Distributions
               ,
               no
               more
               such
               Cross-coupling
               of
               Prosperity
               with
               Vice
               ,
               and
               Misery
               with
               Virtue
               ,
               but
               all
               
               things
               will
               be
               Adjusted
               sutably
               to
               mens
               Deserts
               and
               Qualifications
               ,
               and
               those
               that
               are
               Good
               Advanced
               to
               immortal
               Glory
               and
               Honour
               ,
               and
               those
               that
               are
               Bad
               Deprest
               into
               eternal
               Shame
               and
               Confusion
               .
               For
               the
               Difference
               which
               God
               makes
               between
               them
               in
               the
               present
               course
               of
               his
               Providence
               is
               too
               small
               and
               indiscernable
               to
               induce
               us
               to
               believe
               that
               he
               makes
               any
               Difference
               between
               them
               in
               his
               Esteem
               and
               Affection
               ;
               and
               therefore
               either
               we
               must
               believe
               that
               there
               is
               another
               state
               wherein
               he
               makes
               a
               
                 far
                 wider
              
               difference
               between
               them
               ,
               or
               conclude
               that
               they
               are
               both
               Indifferent
               to
               him
               ,
               and
               that
               he
               hath
               no
               more
               Regard
               to
               the
               one
               than
               the
               other
               ,
               or
               that
               he
               hath
               no
               Regard
               at
               all
               to
               Either
               ,
               which
               as
               I
               shewed
               before
               ,
               utterly
               dissolves
               the
               Obligations
               of
               Religion
               .
            
             
               III.
               IT
               is
               necessary
               we
               should
               believe
               those
               Future
               Rewards
               and
               Punishments
               to
               be
               such
               as
               do
               Infinitely
               Transcend
               any
               Good
               we
               can
               reap
               in
               our
               sinful
               neglect
               of
               God
               and
               any
               Evil
               we
               can
               incur
               by
               our
               submission
               to
               him
               .
               'T
               is
               true
               ,
               were
               our
               natures
               equally
               inclined
               to
               
                 submit
                 to
              
               or
               neglect
               him
               ,
               we
               should
               need
               
                 no
                 more
              
               Good
               and
               Evil
               to
               move
               us
               one
               way
               than
               t'other
               ;
               but
               the
               same
               Proportion
               of
               Goods
               and
               Evils
               which
               tempts
               us
               now
               to
               
               Forsake
               and
               Abandon
               him
               ,
               would
               equally
               tempt
               us
               to
               serve
               and
               obey
               him
               :
               but
               alas
               ,
               this
               is
               far
               from
               our
               case
               ;
               for
               in
               submitting
               to
               God
               we
               move
               counter
               to
               our selves
               ,
               we
               cross
               the
               Grain
               of
               our
               Degenerate
               Nature
               ,
               and
               
                 run
                 away
              
               from
               our
               dearest
               Inclinations
               ;
               whereas
               in
               forsaking
               him
               ,
               we
               Row
               with
               the
               Tide
               ,
               and
               are
               
                 driven
                 on
              
               with
               an
               impetuous
               current
               of
               sinful
               Lusts
               and
               Affections
               ;
               and
               the
               case
               being
               thus
               ,
               the
               temptations
               on
               the
               one
               side
               must
               be
               incomparably
               greater
               ,
               if
               ever
               they
               prevail
               with
               us
               ,
               than
               they
               need
               be
               on
               the
               other
               .
               For
               Men
               are
               easily
               tempted
               to
               act
               in
               compliance
               with
               their
               own
               Inclinations
               ;
               and
               the
               smallest
               Goods
               or
               Evils
               that
               can
               be
               proposed
               to
               'em
               from
               without
               ,
               will
               readily
               induce
               'em
               to
               do
               what
               they
               have
               a
               
                 mind
                 to
              
               ;
               but
               to
               prevail
               with
               a
               Man
               to
               do
               that
               which
               he
               is
               extreamly
               averse
               to
               ,
               to
               act
               against
               Nature
               ,
               and
               live
               in
               defiance
               with
               his
               own
               Inclinations
               ,
               requires
               a
               mighty
               force
               of
               outward
               temptation
               ;
               and
               it
               must
               be
               a
               very
               great
               Good
               that
               he
               will
               not
               lose
               ,
               a
               very
               formidable
               Evil
               that
               he
               will
               not
               incur
               ,
               rather
               than
               enter
               into
               any
               course
               of
               action
               that
               is
               irksom
               and
               ungrateful
               to
               his
               nature
               .
               So
               that
               unless
               we
               believe
               the
               Goods
               and
               Evils
               of
               the
               other
               World
               to
               be
               incomparably
               greater
               than
               all
               the
               pleasures
               of
               
               Sin
               ,
               and
               all
               the
               sufferings
               of
               Piety
               and
               Virtue
               ,
               there
               will
               not
               be
               force
               enough
               in
               our
               Faith
               to
               persuade
               us
               ;
               because
               those
               future
               Goods
               and
               Evils
               move
               against
               Nature
               ,
               and
               persuade
               us
               to
               a
               course
               of
               life
               we
               are
               extreamly
               averse
               to
               ,
               whereas
               these
               present
               ones
               
                 join
                 hands
              
               with
               our
               Inclinations
               ,
               and
               find
               a
               ready
               concurrence
               in
               our
               wills
               and
               affections
               ;
               and
               a
               very
               small
               temptation
               will
               prevail
               against
               a
               great
               one
               ,
               when
               it
               hath
               Nature
               ,
               that
               
                 Bosom
                 Orator
              
               ,
               to
               solicite
               and
               
                 plead
                 for
              
               it
               .
               Wherefore
               unless
               we
               believe
               the
               Rewards
               and
               Punishments
               of
               the
               future
               state
               to
               be
               such
               as
               infinitely
               outweigh
               those
               present
               Goods
               and
               Evils
               that
               tempt
               us
               to
               sin
               ,
               they
               will
               never
               be
               able
               to
               prevail
               against
               'em
               ;
               because
               they
               must
               not
               only
               out-tempt
               them
               ,
               but
               ,
               which
               is
               the
               much
               harder
               task
               of
               the
               two
               ,
               they
               must
               out-tempt
               the
               Reluctances
               of
               our
               Degenerate
               nature
               ;
               and
               yet
               for
               future
               Goods
               and
               Evils
               to
               out-tempt
               present
               ones
               is
               not
               so
               easie
               a
               matter
               neither
               ;
               especially
               if
               those
               future
               ones
               are
               invisible
               and
               out
               of
               the
               Ken
               of
               our
               sense
               ,
               which
               is
               the
               case
               here
               .
               For
               Futurity
               lessens
               all
               Objects
               to
               the
               Mind
               ,
               even
               as
               distance
               doth
               to
               the
               Eye
               ,
               and
               makes
               things
               appear
               to
               us
               much
               smaller
               than
               they
               are
               in
               their
               own
               natures
               ;
               So
               that
               the
               futurity
               of
               the
               Rewards
               and
               Punishments
               
               of
               the
               other
               life
               are
               a
               mighty
               disadvantage
               to
               'em
               when
               they
               stand
               in
               competition
               with
               present
               Goods
               and
               Evils
               ;
               because
               the
               later
               appear
               to
               us
               in
               their
               full
               Proportion
               ,
               and
               Magnitude
               ,
               with
               all
               their
               tempting
               circumstances
               about
               'em
               ,
               whereas
               the
               former
               exhibit
               to
               us
               a
               dim
               and
               confused
               Landskip
               of
               things
               
                 afar
                 off
              
               ,
               of
               things
               which
               we
               never
               saw
               nor
               felt
               ,
               and
               which
               by
               reason
               of
               their
               distance
               imprint
               very
               dark
               Idea's
               on
               our
               minds
               .
               And
               as
               their
               Futurity
               lessens
               their
               appearance
               ,
               and
               renders
               it
               confused
               and
               indistinct
               ,
               so
               their
               Invisibility
               weakens
               their
               force
               and
               influence
               on
               our
               minds
               ,
               which
               no
               Objects
               can
               so
               nearly
               affect
               as
               those
               that
               strike
               upon
               our
               Senses
               .
               So
               that
               unless
               by
               an
               immense
               magnitude
               they
               compensate
               for
               being
               future
               and
               insensible
               ,
               it
               is
               impossible
               they
               should
               prevail
               with
               such
               minds
               as
               ours
               against
               present
               and
               sensible
               Goods
               and
               Evils
               .
               Wherefore
               to
               render
               our
               belief
               of
               a
               future
               State
               effectual
               to
               reduce
               us
               to
               God
               and
               our
               Duty
               ,
               it
               's
               absolutely
               necessary
               we
               should
               believe
               the
               Rewards
               and
               Punishments
               of
               it
               to
               be
               
                 infinitely
                 greater
              
               than
               all
               the
               Goods
               and
               Evils
               that
               can
               tempt
               us
               to
               Sin
               ;
               and
               that
               not
               only
               because
               our
               natures
               are
               extreamly
               averse
               to
               that
               which
               these
               Rewards
               and
               Punishments
               tempt
               us
               to
               ,
               but
               because
               
               the
               Goods
               and
               Evils
               which
               tempt
               us
               the
               contrary
               way
               have
               the
               prevailing
               Advantages
               of
               being
               present
               and
               sensible
               .
            
             
               IV.
               And
               lastly
               ,
               IT
               is
               necessary
               we
               should
               believe
               that
               there
               is
               no
               other
               way
               for
               us
               to
               acquire
               these
               Rewards
               or
               avoid
               these
               Punishments
               ,
               but
               by
               submitting
               to
               the
               Obligations
               of
               Religion
               .
               For
               to
               be
               throughly
               convinced
               and
               persuaded
               of
               the
               immense
               Rewards
               and
               Punishments
               of
               the
               other
               life
               ,
               is
               by
               no
               means
               sufficient
               to
               reduce
               us
               unto
               God
               ,
               so
               long
               as
               we
               do
               but
               Dream
               of
               any
               possible
               way
               to
               obtain
               those
               Rewards
               and
               avoid
               those
               Punishments
               without
               submitting
               to
               Him
               ,
               to
               which
               above
               all
               imaginable
               ways
               our
               corrupt
               nature
               hath
               the
               greatest
               Antipathy
               .
               So
               that
               though
               we
               were
               never
               so
               much
               convinc'd
               of
               the
               absolute
               necessity
               of
               escaping
               Hell
               and
               purchasing
               Heaven
               ,
               yet
               if
               at
               the
               same
               time
               we
               have
               a
               prospect
               of
               any
               other
               way
               or
               means
               of
               effecting
               it
               ,
               to
               be
               sure
               we
               shall
               shun
               this
               this
               most
               ungrateful
               one
               of
               forsaking
               our
               Sins
               and
               returning
               to
               God.
               And
               if
               listing
               our selves
               into
               
                 Godly
                 Parties
              
               ,
               or
               putting
               on
               a
               demure
               and
               sanctified
               countenance
               ,
               if
               being
               
                 moped
                 ,
                 dejected
              
               or
               unsociable
               ,
               if
               whining
               or
               fasting
               ,
               or
               
                 long
                 prayers
              
               ,
               or
               an
               affected
               Gurb
               ,
               or
               rigid
               observance
               of
               holy
               Times
               ;
               if
               consuming
               
               our
               lives
               in
               a
               barefooted
               Pilgrimage
               ,
               or
               wearing
               a
               hair
               Shirt
               ,
               or
               whipping
               our
               Bodies
               ,
               or
               spending
               our
               Estates
               in
               Masses
               and
               Indulgencies
               ;
               if
               being
               made
               free
               of
               a
               
                 holy
                 Confraternity
              
               ,
               or
               visiting
               Altars
               and
               Shrines
               ,
               or
               numbering
               Prayers
               ,
               like
               Faggots
               by
               a
               Tally
               of
               Beads
               ;
               if
               these
               or
               any
               of
               these
               will
               but
               secure
               us
               of
               Heaven
               and
               from
               going
               to
               Hell
               ,
               we
               shall
               think
               'em
               a
               thousand
               times
               more
               tolerable
               and
               easie
               than
               to
               submit
               our
               wills
               to
               God
               in
               all
               the
               instances
               of
               true
               Piety
               and
               Vertue
               ;
               in
               the
               doing
               of
               which
               we
               must
               strangle
               the
               corrupt
               inclinations
               of
               our
               nature
               ,
               tear
               our
               beloved
               Lusts
               from
               our
               hearts
               ,
               
                 rack
                 off
              
               our
               earthy
               affections
               from
               their
               Lees
               ,
               and
               refine
               and
               spiritualize
               'em
               into
               a
               divine
               Zeal
               ,
               and
               Love
               and
               Devotion
               ,
               than
               which
               there
               is
               nothing
               in
               the
               World
               more
               irksom
               to
               a
               degenerate
               nature
               .
               So
               that
               'till
               we
               are
               reduc'd
               to
               an
               utter
               despair
               of
               reaping
               the
               Rewards
               and
               escaping
               the
               Punishments
               of
               the
               other
               Life
               by
               any
               other
               means
               than
               this
               of
               submitting
               our selves
               to
               the
               Obligations
               of
               Religion
               ,
               our
               faith
               will
               be
               altogether
               ineffectual
               .
            
          
           
             
             
               SECT
               .
               II.
               What
               Evidence
               there
               is
               to
               induce
               us
               to
               believe
               these
               future
               Rewards
               and
               Punishments
               .
            
             
               THAT
               there
               are
               future
               Rewards
               and
               Punishments
               is
               a
               Doctrine
               universally
               assented
               to
               by
               all
               Ages
               ,
               and
               Nations
               ,
               and
               Religions
               ,
               and
               there
               is
               scarce
               any
               
                 first
                 Principle
              
               in
               Phisosophy
               ,
               in
               which
               Mankind
               are
               more
               generally
               agreed
               .
               Thus
               among
               the
               Heathen
               
                 Poets
                 ,
                 Divines
              
               and
               Philosophers
               ,
               there
               is
               an
               unanimous
               acknowledgment
               of
               these
               future
               States
               ,
               although
               their
               descriptions
               of
               'em
               are
               generally
               nothing
               but
               the
               dreams
               of
               an
               extravagant
               fancy
               .
               For
               so
               as
               Josephus
               observes
               ,
               speaking
               of
               the
               Essenes
               Doctrine
               concerning
               the
               future
               State
               of
               the
               blessed
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               &c.
               
                 i.
                 e.
                 they
                 teach
                 ,
                 as
                 all
                 the
              
               Greek
               
                 Nations
                 also
                 do
                 ,
                 that
                 for
                 good
                 Souls
                 there
                 are
                 blessed
                 Seats
                 prepared
                 beyond
                 the
                 Ocean
                 in
                 a
                 Region
                 that
                 is
                 always
                 free
                 from
                 Rain
                 and
                 Snow
                 ,
                 and
                 excessive
                 heats
                 ,
                 being
                 perpetually
                 fanned
                 with
                 gentle
                 breeses
                 from
                 the
                 Ocean
              
               ;
               which
               
               description
               he
               hath
               translated
               almost
               verbatim
               out
               of
               the
               4th
               .
               Book
               of
               
                 Homers
                 Vlyssea
              
               ,
               where
               he
               brings
               in
               Proteus
               thus
               bespeaking
               Menelaus
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               &c.
               i.
               e.
               
                 The
                 Gods
                 shall
                 send
                 thee
                 to
                 the
                 Fields
                 of
              
               Elysium
               
                 which
                 lie
                 on
                 the
                 utmost
                 parts
                 of
                 the
                 Earth
                 where
                 thou
                 shalt
                 live
                 secure
                 and
                 happy
                 ,
                 there
                 being
                 neither
                 Rain
                 ,
                 nor
                 Snow
                 ,
                 nor
                 Winter
                 ,
                 but
                 the
                 blessed
                 Inhabitants
                 are
                 perpetually
                 refresh'd
                 with
                 the
                 gentle
                 breathing
                 of
                 cool
                 Zephyrs
                 from
                 the
                 Ocean
                 .
                 Plato
              
               tells
               us
               of
               an
               antient
               Law
               concerning
               Men
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               i.
               e.
               
                 which
                 was
                 always
                 and
                 is
                 still
                 in
                 force
                 among
                 the
                 Gods
                 ,
                 that
                 those
                 who
                 lived
                 just
                 and
                 holy
                 lives
                 should
                 after
                 their
                 death
                 go
                 into
                 the
                 Isles
                 of
                 the
                 blessed
                 ,
                 where
                 they
                 should
                 enjoy
                 all
                 manner
                 of
                 happiness
                 without
                 the
                 least
                 intermixture
                 of
                 misery
                 ;
                 but
                 that
                 those
                 who
                 lived
                 here
                 unjustly
                 and
                 ungodly
                 should
                 be
                 sent
                 into
                 that
                 Prison
                 of
                 just
                 punishment
                 ,
                 which
                 is
                 called
                 Hell
                 ,
              
               Plat.
               Gorg.
               p.
               312.
               
               Thus
               also
               
                 Tully
                 Tuscul.
              
               lib.
               1.
               
                 permanere
                 animos
                 arbitramur
                 consensu
                 nationum
                 
                 omnium
                 ,
              
               i.
               e.
               
                 We
                 believe
                 ,
                 as
                 all
                 Nations
                 do
                 ,
                 that
                 the
                 Souls
                 of
                 Men
                 do
                 survive
                 their
                 Bodies
              
               ;
               and
               to
               name
               no
               more
               ,
               
                 Seneca
                 Epist
              
               .
               117.
               tells
               us
               ,
               
                 Cum
                 de
                 animarum
                 aeternitate
                 disserimus
                 ,
                 non
                 leve
                 momentum
                 apud
                 nos
                 habet
                 consensus
                 omnium
                 aut
                 Timentium
                 Inferos
                 ,
                 aut
                 Colentium
                 ,
              
               i.
               e.
               
                 when
                 we
                 discourse
                 of
                 the
                 Eternity
                 of
                 Souls
                 ,
                 the
                 general
                 consent
                 of
                 all
                 Men
                 either
                 fearing
                 or
                 worshipping
                 the
                 Hellish
                 powers
                 is
                 of
                 very
                 great
                 moment
                 .
              
               And
               indeed
               this
               belief
               of
               the
               
                 future
                 states
              
               being
               so
               generally
               imprinted
               on
               Mens
               minds
               is
               a
               very
               probable
               argument
               of
               the
               reality
               of
               them
               ,
               it
               being
               hardly
               conceivable
               ,
               how
               the
               Reason
               of
               all
               mankind
               should
               have
               so
               unanimously
               consented
               in
               it
               ,
               had
               it
               not
               been
               extreamly
               agreeable
               to
               the
               make
               and
               frame
               of
               our
               minds
               ,
               and
               we
               cannot
               suppose
               any
               false
               proposition
               to
               be
               agreeable
               to
               the
               frame
               of
               our
               mind
               ,
               without
               reflecting
               dishonourably
               upon
               the
               truth
               of
               him
               that
               framed
               it
               .
               And
               indeed
               this
               notion
               of
               a
               future
               state
               is
               such
               as
               hath
               been
               generally
               imbraced
               by
               those
               Persons
               who
               are
               least
               capable
               of
               deducing
               it
               by
               a
               Logical
               dependence
               of
               one
               thing
               upon
               another
               ,
               and
               therefore
               since
               it
               hath
               no
               dependency
               in
               their
               minds
               on
               any
               other
               antecedent
               notion
               ,
               how
               could
               it
               have
               been
               so
               generally
               entertain'd
               ,
               did
               not
               the
               common
               
               dictate
               of
               Nature
               or
               Reason
               acting
               alike
               in
               all
               Men
               ,
               move
               'em
               to
               conspire
               in
               it
               ,
               though
               they
               knew
               not
               one
               anothers
               minds
               .
               For
               it
               hath
               been
               believed
               with
               a
               kind
               of
               repugnancy
               to
               sense
               ,
               which
               discovers
               all
               things
               round
               about
               it
               to
               be
               mortal
               ,
               and
               which
               upon
               that
               account
               would
               have
               been
               too
               apt
               to
               have
               seduced
               ruder
               minds
               into
               a
               disbelief
               of
               any
               other
               state
               ;
               had
               not
               some
               more
               powerful
               impression
               on
               their
               Souls
               forcibly
               urg'd
               'em
               to
               believe
               it
               .
            
             
               BUT
               because
               this
               Argument
               drawn
               from
               
                 universal
                 consent
              
               is
               liable
               to
               some
               little
               exception
               ,
               I
               shall
               not
               insist
               upon
               it
               ,
               but
               indeavour
               to
               prove
               the
               reality
               of
               this
               future
               state
               of
               Rewards
               and
               Punishments
               from
               these
               Topicks
               :
            
             
               First
               ,
               From
               the
               Wisdom
               of
               God's
               Government
               .
            
             
               Secondly
               ,
               From
               the
               Justice
               of
               his
               Providence
               .
            
             
               Thirdly
               ,
               From
               the
               
                 natural
                 capacity
              
               of
               our
               Souls
               to
               survive
               our
               Bodies
               ,
               and
               to
               enjoy
               future
               Rewards
               ,
               and
               suffer
               future
               Punishments
               .
            
             
               Fourthly
               ,
               From
               the
               
                 natural
                 expectance
              
               we
               have
               of
               future
               Rewards
               ,
               and
               dread
               of
               future
               Punishments
               .
            
             
             
               Fifthly
               ,
               From
               the
               excellent
               frame
               and
               structure
               of
               humane
               Nature
               .
            
             
               Sixthly
               ,
               From
               the
               Testimony
               of
               the
               
                 Christian
                 Religion
              
               .
            
             
               I.
               FROM
               the
               Wisdom
               of
               God's
               Government
               .
               That
               Mankind
               is
               under
               the
               Government
               of
               God
               ,
               is
               evident
               from
               that
               Law
               which
               he
               hath
               imprinted
               on
               our
               nature
               ,
               by
               which
               our
               actions
               are
               distinguish'd
               into
               Good
               and
               
                 Evil
                 ,
                 Virtuous
              
               and
               Vitious
               ;
               of
               which
               sufficient
               proof
               hath
               been
               given
               ,
               Ch.
               1.
               and
               since
               God
               hath
               given
               a
               Law
               to
               our
               natures
               ,
               there
               is
               no
               doubt
               to
               be
               made
               but
               he
               hath
               taken
               sufficient
               care
               to
               inforce
               the
               observance
               of
               it
               by
               Rewards
               and
               Punishments
               ,
               otherwise
               his
               Government
               over
               us
               would
               be
               very
               insecure
               and
               precarious
               .
               For
               that
               
                 Law
                 giver
              
               doth
               only
               Petition
               his
               Subjects
               to
               obey
               ,
               who
               doth
               not
               promise
               such
               rewards
               and
               denounce
               such
               penalties
               as
               are
               sufficient
               to
               oblige
               'em
               thereunto
               .
            
             
               BUT
               now
               there
               is
               no
               Reward
               can
               be
               sufcient
               to
               oblige
               us
               to
               obey
               ,
               which
               doth
               not
               abundantly
               compensate
               any
               loss
               or
               evil
               we
               may
               sustain
               by
               our
               obedience
               ;
               no
               punishment
               sufficient
               to
               deter
               us
               from
               disobeying
               that
               doth
               not
               far
               surmount
               all
               the
               Benefits
               and
               Pleasures
               which
               we
               can
               hope
               to
               reap
               from
               our
               Disobedience
               ;
               but
               unless
               
               there
               be
               a
               future
               state
               ,
               the
               Law
               of
               Nature
               can
               propose
               no
               such
               Rewards
               and
               Punishments
               to
               us
               .
               For
               if
               we
               have
               nothing
               to
               dread
               or
               
                 hope
                 for
              
               beyond
               the
               Grave
               ,
               our
               present
               interest
               is
               all
               our
               concern
               ,
               and
               in
               reason
               we
               ought
               to
               judg
               things
               to
               be
               Good
               or
               Evil
               according
               as
               they
               promote
               or
               obstruct
               our
               temporal
               happiness
               .
               Now
               though
               it
               is
               certain
               that
               in
               the
               general
               there
               is
               a
               natural
               good
               accrewing
               to
               us
               from
               all
               vertuous
               actions
               ;
               as
               on
               the
               contrary
               a
               natural
               evil
               from
               all
               vitious
               ones
               ;
               and
               it
               is
               ordinarily
               more
               conducive
               to
               our
               temporal
               Interest
               to
               obey
               than
               to
               disobey
               the
               Law
               of
               our
               natures
               ;
               yet
               there
               are
               a
               world
               of
               instances
               wherein
               Vice
               may
               be
               more
               advantageous
               to
               us
               than
               Vertue
               ,
               abstracting
               from
               the
               Rewards
               and
               Punishments
               of
               another
               life
               .
               It
               is
               ordinarily
               better
               for
               me
               to
               be
               an
               honest
               Man
               than
               a
               Knave
               ;
               it
               is
               more
               for
               my
               Reputation
               and
               usually
               for
               my
               Profit
               too
               ;
               and
               it
               is
               more
               for
               the
               
                 publick
                 good
              
               in
               which
               my
               own
               is
               involved
               ;
               but
               yet
               in
               several
               circumstances
               it
               may
               be
               better
               for
               me
               with
               respect
               only
               to
               this
               World
               to
               be
               a
               Knave
               than
               an
               honest
               Man.
               For
               whensoever
               I
               can
               cheat
               so
               secretly
               and
               securely
               as
               not
               to
               fall
               under
               the
               publique
               lash
               nor
               impair
               my
               reputation
               ,
               and
               I
               can
               gain
               more
               by
               the
               Cheat
               than
               I
               shall
               lose
               
               in
               the
               damage
               of
               the
               Publique
               ,
               it
               will
               be
               doubtless
               more
               advantageous
               for
               me
               as
               to
               my
               worldly
               interest
               to
               cheat
               than
               to
               be
               honest
               ;
               and
               how
               often
               such
               fair
               opportunities
               of
               cozenage
               do
               occur
               ,
               no
               Man
               can
               be
               insensible
               that
               hath
               but
               the
               least
               insight
               into
               the
               affairs
               of
               this
               World.
               So
               that
               if
               there
               were
               no
               future
               Rewards
               and
               Punishments
               ,
               this
               great
               Law
               of
               Righteousness
               would
               not
               have
               force
               enough
               universally
               to
               oblige
               us
               ;
               because
               there
               are
               a
               world
               of
               instances
               wherein
               we
               might
               gain
               more
               good
               and
               eschew
               more
               evil
               by
               doing
               unrighteously
               ,
               than
               all
               its
               present
               Rewards
               and
               Punishments
               do
               amount
               to
               .
               And
               the
               same
               may
               be
               said
               of
               all
               other
               laws
               of
               Nature
               ,
               which
               without
               the
               great
               motives
               of
               future
               happiness
               and
               misery
               can
               no
               longer
               induce
               Men
               to
               obey
               'em
               than
               it
               is
               for
               their
               temporal
               interest
               to
               do
               so
               .
               For
               suppose
               I
               can
               secretly
               stab
               or
               poison
               a
               Man
               whom
               I
               hate
               or
               dread
               ,
               or
               from
               whose
               death
               I
               may
               reap
               any
               considerable
               advantage
               ,
               what
               should
               restrain
               me
               from
               it
               ?
               If
               you
               say
               the
               
                 Law
                 of
                 Nature
              
               ,
               pray
               what
               Reward
               doth
               the
               Law
               of
               Nature
               propose
               that
               is
               sufficient
               to
               compensate
               for
               the
               disatisfaction
               of
               my
               Revenge
               ,
               or
               for
               the
               danger
               I
               run
               in
               suffering
               my
               Enemy
               to
               live
               ;
               or
               what
               punishment
               doth
               the
               Law
               of
               Nature
               denounce
               that
               
               can
               ballance
               the
               advantage
               of
               a
               thousand
               or
               perhaps
               ten
               thousand
               pounds
               a
               year
               that
               may
               accrew
               to
               me
               by
               his
               death
               ?
            
             
               IF
               you
               say
               the
               Law
               of
               Nature
               proposes
               to
               me
               the
               reward
               of
               a
               quiet
               and
               satisfied
               Mind
               ,
               and
               denounces
               the
               punishment
               of
               a
               guilty
               and
               amazed
               Conscience
               ;
               I
               easily
               answer
               ,
               that
               this
               peace
               and
               horror
               which
               is
               consequent
               to
               the
               forbearance
               or
               commission
               of
               sin
               ,
               arises
               from
               the
               hope
               and
               dread
               of
               future
               Rewards
               and
               Punishments
               ;
               which
               being
               taken
               away
               ,
               to
               sin
               or
               not
               sin
               will
               be
               indifferent
               as
               to
               any
               peace
               or
               horror
               that
               can
               follow
               upon
               it
               ;
               and
               when
               this
               restraint
               is
               taken
               off
               ,
               what
               consideration
               will
               there
               be
               left
               that
               is
               sufficient
               to
               withhold
               me
               from
               the
               bloody
               fact
               ,
               when
               ever
               I
               have
               an
               opportunity
               to
               act
               it
               securely
               ,
               and
               am
               furiously
               spurred
               on
               to
               it
               by
               my
               own
               Revenge
               and
               Covetousness
               ?
               So
               that
               if
               there
               be
               no
               Rewards
               and
               Punishments
               in
               another
               life
               to
               inforce
               the
               commands
               of
               the
               Law
               of
               Nature
               ,
               it
               's
               certain
               that
               there
               are
               no
               such
               annex'd
               to
               it
               in
               this
               as
               are
               universally
               sufficient
               to
               oblige
               us
               to
               observe
               '
               em
               .
               For
               as
               for
               the
               Goods
               and
               Evils
               of
               this
               life
               ,
               they
               are
               ordinarily
               distributed
               among
               Men
               with
               so
               little
               respect
               and
               discrimination
               ,
               as
               not
               only
               to
               occasion
               but
               to
               justifie
               that
               famous
               observation
               of
               the
               Wise
               Man
               ,
               that
               
                 all
                 
                 things
                 happen
                 alike
                 to
                 all
                 .
              
               Either
               therefore
               there
               are
               other
               Goods
               to
               be
               hoped
               for
               ,
               and
               other
               Evils
               to
               be
               feared
               ,
               or
               there
               are
               a
               world
               of
               cases
               wherein
               God
               hath
               not
               sufficiently
               provided
               to
               secure
               our
               obedience
               to
               the
               Law
               of
               our
               Nature
               ;
               and
               to
               imagine
               that
               God
               should
               give
               a
               Law
               to
               his
               Creatures
               ,
               and
               take
               no
               care
               to
               secure
               the
               Authority
               of
               it
               ,
               is
               a
               most
               sensless
               Blasphemy
               of
               the
               Wisdom
               of
               his
               Government
               ;
               for
               this
               would
               be
               to
               expose
               his
               own
               Authority
               to
               contempt
               ,
               and
               to
               cast
               his
               Laws
               at
               the
               feet
               of
               his
               Creatures
               to
               be
               spurned
               and
               
                 trampled
                 on
              
               by
               'em
               at
               their
               pleasure
               .
            
             
               IF
               it
               be
               Objected
               ,
               that
               all
               that
               this
               Argument
               proves
               ,
               is
               ,
               that
               to
               secure
               our
               obedience
               to
               the
               Law
               of
               Nature
               ,
               it
               's
               necessary
               we
               should
               believe
               that
               there
               are
               future
               Rewards
               and
               Punishments
               ;
               but
               that
               it
               doth
               not
               hence
               follow
               that
               't
               is
               necessary
               that
               there
               should
               be
               future
               Rewards
               and
               Punishments
               ;
               because
               whether
               there
               be
               any
               such
               things
               or
               no
               ,
               our
               belief
               of
               'em
               will
               be
               sufficient
               to
               secure
               the
               Authority
               of
               the
               Law
               ;
               I
               answer
               ,
               That
               if
               our
               belief
               of
               future
               Rewards
               and
               Punishments
               be
               necessary
               ,
               one
               of
               these
               two
               things
               must
               inevitably
               follow
               ;
               either
               that
               the
               Objects
               of
               our
               Belief
               are
               real
               ,
               which
               is
               the
               thing
               I
               am
               proving
               ,
               or
               that
               to
               countenance
               the
               
               Authority
               of
               his
               Laws
               ,
               it
               's
               necessary
               for
               God
               to
               impose
               upon
               our
               faith
               ,
               and
               deceive
               us
               into
               the
               belief
               of
               a
               falshood
               .
               For
               if
               to
               inforce
               God's
               Law
               ,
               it
               's
               necessary
               we
               should
               believe
               that
               there
               are
               future
               Rewards
               and
               Punishments
               ,
               either
               there
               must
               be
               such
               things
               
                 really
                 existing
              
               ,
               or
               God
               must
               inforce
               his
               Law
               with
               our
               belief
               of
               a
               falshood
               ;
               and
               to
               imagin
               ,
               that
               when
               God
               might
               have
               created
               for
               us
               a
               future
               state
               of
               Reward
               and
               Punishment
               ,
               if
               he
               had
               so
               pleased
               ,
               and
               governed
               us
               by
               the
               hopes
               and
               fears
               of
               it
               ,
               he
               hath
               rather
               chosen
               to
               govern
               us
               by
               Tricks
               and
               Lyes
               ,
               and
               to
               wheedle
               us
               into
               obedience
               by
               a
               cheat
               and
               delusion
               ,
               is
               a
               Blasphemy
               no
               less
               sensless
               than
               horrid
               .
               Since
               therefore
               to
               secure
               the
               Authority
               of
               that
               Law
               by
               which
               the
               humane
               Nature
               is
               to
               be
               governed
               ,
               it
               is
               necessary
               that
               it
               should
               be
               inforc'd
               with
               the
               motives
               of
               everlasting
               Reward
               and
               Punishment
               ,
               one
               of
               these
               three
               things
               necessarily
               follows
               ;
               either
               that
               God
               hath
               not
               sufficiently
               inforc'd
               his
               Law
               ,
               which
               is
               a
               soul
               imputation
               on
               his
               Wisdom
               ,
               or
               that
               he
               is
               fain
               to
               inforce
               it
               with
               a
               Lye
               ,
               which
               is
               an
               impious
               reflection
               on
               his
               Truth
               ,
               or
               that
               there
               are
               everlasting
               Rewards
               and
               Punishments
               .
            
             
             
               II.
               FROM
               the
               Justice
               of
               the
               divine
               Providence
               .
               For
               if
               there
               be
               a
               divine
               Providence
               presiding
               over
               the
               World
               (
               as
               ,
               that
               there
               is
               ,
               hath
               been
               already
               sufficiently
               proved
               )
               Justice
               and
               Equity
               ,
               which
               is
               the
               most
               glorious
               perfection
               of
               an
               
                 Over-ruling
                 power
              
               ,
               must
               necessarily
               be
               included
               in
               the
               notion
               of
               it
               .
               For
               without
               Justice
               ,
               over-ruling
               power
               is
               nothing
               but
               an
               
                 impotent
                 Tyranny
              
               ,
               whch
               to
               attribute
               to
               God
               is
               far
               more
               dishonourable
               and
               incongruous
               to
               the
               nature
               of
               his
               perfections
               ,
               than
               to
               strip
               him
               of
               all
               Providence
               ,
               as
               Epicurus
               did
               ,
               and
               shut
               him
               up
               in
               the
               heavens
               in
               a
               state
               of
               everlasting
               Sloth
               and
               Luxury
               .
               For
               not
               to
               Govern
               ,
               is
               only
               to
               
                 do
                 Nothing
              
               ;
               but
               to
               Govern
               without
               Justice
               ,
               is
               to
               do
               Mischief
               ;
               and
               't
               is
               a
               much
               less
               Derogation
               from
               the
               Perfection
               of
               any
               Being
               ,
               to
               suppose
               it
               to
               be
               Idle
               than
               to
               suppose
               it
               to
               be
               Mischievous
               .
               So
               that
               allowing
               that
               God
               ,
               who
               is
               the
               most
               perfect
               of
               all
               Beings
               ,
               governs
               the
               World
               ,
               it
               would
               not
               be
               only
               Blasphemous
               ,
               but
               Nonsense
               to
               imagine
               that
               he
               governs
               it
               unjustly
               .
               Now
               the
               proper
               justice
               of
               Government
               consists
               in
               the
               Equality
               of
               its
               Distributions
               ;
               for
               since
               there
               is
               such
               a
               thing
               as
               immutable
               Good
               and
               Evil
               in
               the
               actions
               of
               free
               and
               reasonable
               Agents
               ,
               it
               is
               naturally
               fit
               and
               due
               that
               those
               who
               do
               good
               should
               
               receive
               good
               ,
               and
               those
               who
               do
               evil
               ,
               evil
               ,
               from
               their
               hands
               who
               have
               the
               Government
               of
               actions
               ;
               and
               this
               proportionably
               to
               the
               good
               and
               evil
               of
               their
               doings
               .
               So
               that
               Gods
               Governing
               the
               World
               justly
               ,
               consists
               in
               Distributing
               good
               to
               those
               that
               do
               good
               ,
               and
               evil
               to
               those
               that
               do
               evil
               ,
               or
               in
               other
               words
               in
               Proportioning
               Rewards
               and
               Punishments
               to
               men
               according
               to
               the
               Good
               and
               Evil
               he
               finds
               in
               their
               actions
               ;
               and
               unless
               we
               suppose
               him
               to
               do
               this
               ,
               it
               is
               non-sense
               to
               imagine
               that
               he
               Governs
               the
               World.
               
            
             
               BUT
               if
               all
               his
               Distributions
               are
               confined
               to
               this
               life
               ,
               and
               there
               is
               neither
               Reward
               nor
               Punishment
               to
               be
               expected
               from
               him
               in
               another
               ,
               there
               are
               infinite
               instances
               of
               his
               Providence
               wherein
               it
               will
               be
               impossible
               to
               defend
               his
               equality
               and
               justice
               .
               For
               if
               there
               be
               no
               other
               Scene
               of
               good
               and
               
                 evil
                 ,
                 reward
              
               and
               punishment
               ,
               but
               only
               this
               life
               ,
               all
               the
               
                 afflicted
                 good
              
               and
               
                 prosperous
                 bad
              
               men
               that
               ever
               were
               in
               the
               World
               ,
               of
               which
               there
               infinite
               instances
               ,
               are
               so
               many
               reproachful
               .
               Monuments
               of
               the
               woful
               inequality
               of
               the
               divine
               Government
               .
               For
               how
               many
               Millions
               of
               brave
               Souls
               have
               there
               been
               ,
               who
               have
               thought
               nothing
               too
               dear
               for
               God
               and
               his
               service
               ,
               and
               have
               sacrificed
               their
               lusts
               ,
               their
               lives
               ,
               and
               their
               
               fortunes
               to
               him
               ,
               and
               yet
               upon
               this
               supposal
               have
               reaped
               no
               other
               recompence
               for
               so
               doing
               but
               only
               a
               miserable
               life
               ,
               and
               a
               wofull
               death
               ,
               and
               an
               obscure
               dishonourable
               grave
               ?
               As
               ,
               on
               the
               contrary
               ,
               how
               many
               Millions
               of
               Millions
               of
               wicked
               men
               that
               have
               lived
               in
               open
               defiance
               to
               all
               that
               is
               sacred
               ,
               and
               just
               ,
               and
               good
               ,
               blasphemed
               God
               ,
               affronted
               his
               authority
               ,
               and
               trampled
               upon
               all
               the
               Laws
               of
               his
               Government
               ,
               and
               yet
               ,
               supposing
               there
               is
               no
               other
               life
               ,
               have
               undergone
               no
               
                 other
                 punishment
              
               for
               so
               doing
               but
               to
               live
               prosperously
               ,
               and
               die
               quietly
               ,
               and
               lie
               inshrined
               in
               a
               Marble
               Monument
               ?
               Now
               how
               can
               we
               otherwise
               Apologize
               for
               the
               justice
               of
               Providence
               when
               it
               thus
               cross-couples
               Prosperity
               with
               Vice
               ,
               and
               Adversity
               with
               Vertue
               ,
               but
               only
               by
               supposing
               this
               present
               life
               to
               be
               only
               the
               state
               of
               our
               Trial
               and
               Probation
               ,
               which
               will
               quickly
               determine
               in
               our
               everlasting
               Recompence
               or
               Punishment
               ,
               according
               as
               we
               behave
               and
               acquit
               our selves
               in
               it
               ;
               upon
               which
               supposal
               the
               justice
               of
               Providence
               may
               be
               fairly
               
                 accounted
                 for
              
               ,
               were
               the
               present
               distributions
               of
               it
               a
               thousand
               times
               more
               unequal
               than
               they
               are
               ?
               For
               then
               we
               need
               not
               wonder
               that
               good
               and
               bad
               men
               are
               at
               present
               so
               unequally
               treated
               ,
               since
               now
               they
               are
               only
               upon
               their
               Proof
               
               and
               Trial
               ,
               which
               ,
               as
               I
               have
               shewn
               before
               ,
               requires
               such
               a
               treatment
               ,
               but
               their
               Reward
               and
               Punishment
               is
               reserved
               for
               another
               state
               ,
               wherein
               all
               these
               seeming
               inequalities
               shall
               be
               fairly
               adjusted
               ,
               and
               Vertue
               shall
               be
               crowned
               with
               everlasting
               Glory
               and
               Pleasure
               ,
               and
               Vice
               damn'd
               to
               eternal
               horror
               and
               confusion
               .
               But
               if
               the
               Goods
               and
               Evils
               of
               this
               present
               life
               ,
               are
               all
               the
               reward
               and
               punishment
               that
               good
               and
               bad
               Men
               are
               to
               expect
               ,
               where
               is
               the
               Justice
               of
               the
               divine
               Government
               ,
               that
               many
               times
               oppresses
               its
               Friends
               ,
               and
               advances
               its
               Enemies
               ,
               and
               in
               the
               conclusion
               extinguishes
               their
               Beings
               together
               ,
               and
               therewith
               all
               possibility
               of
               making
               any
               future
               retribution
               of
               good
               to
               the
               one
               ,
               or
               evil
               to
               the
               other
               ?
               And
               therefore
               if
               it
               be
               true
               ,
               that
               
                 the
                 Judge
                 of
                 all
                 the
                 World
                 will
                 do
                 righteously
                 ,
              
               that
               
                 first
                 or
                 last
              
               he
               will
               certainly
               distribute
               his
               Rewards
               and
               Punishments
               to
               his
               Subjects
               accord
               to
               the
               Merit
               and
               Demerit
               of
               their
               actions
               ,
               it
               must
               be
               as
               true
               ,
               that
               for
               the
               main
               he
               hath
               reserved
               the
               doing
               it
               to
               a
               future
               state
               ;
               since
               it
               cannot
               be
               denied
               but
               that
               at
               present
               he
               very
               often
               doth
               the
               quite
               contrary
               ;
               and
               if
               it
               be
               but
               as
               evident
               that
               there
               is
               such
               a
               future
               state
               as
               it
               is
               that
               God
               governs
               
               the
               World
               justly
               ,
               I
               think
               't
               is
               as
               fair
               an
               assurance
               of
               it
               as
               any
               modest
               Man
               can
               require
               .
            
             
               III.
               FROM
               the
               
                 natural
                 capacity
              
               of
               our
               Souls
               to
               survive
               our
               Bodies
               ,
               and
               enjoy
               future
               Rewards
               and
               suffer
               future
               Punishments
               ,
               it
               also
               follows
               that
               there
               is
               a
               future
               state
               of
               Reward
               and
               Punishment
               .
               For
               we
               find
               in
               our
               Souls
               a
               certain
               innate
               force
               and
               power
               ,
               whereby
               they
               determine
               themselves
               which
               way
               they
               please
               in
               their
               motions
               and
               operations
               ;
               whereby
               they
               are
               exempt
               from
               the
               necessitating
               influence
               of
               any
               thing
               that
               is
               forein
               to
               'em
               ;
               and
               this
               innate
               liberty
               or
               power
               of
               self-determination
               is
               necessarily
               supposed
               in
               the
               management
               of
               all
               humane
               Affairs
               ;
               in
               Commerce
               and
               Treaties
               ,
               in
               Government
               and
               Laws
               and
               
                 Administrations
                 of
                 Justice
              
               ,
               in
               
                 Councils
                 ,
                 Admonitions
                 ,
                 reproofs
              
               and
               persuasions
               :
               in
               all
               which
               applications
               are
               made
               to
               our
               Souls
               as
               to
               free
               and
               self-determining
               Agents
               ,
               that
               have
               the
               absolute
               disposal
               of
               their
               own
               motions
               ,
               and
               can
               direct
               'em
               which
               way
               they
               please
               ;
               and
               indeed
               were
               not
               our
               Souls
               left
               to
               their
               own
               free
               disposal
               ,
               but
               concluded
               by
               the
               Laws
               of
               a
               fatal
               necessity
               ,
               as
               we
               see
               all
               material
               Agents
               are
               ,
               such
               applications
               to
               'em
               as
               these
               ,
               would
               be
               very
               absurd
               and
               ridiculous
               ,
               and
               we
               may
               as
               reasonably
               
               hope
               to
               tame
               Wolves
               and
               Tygers
               by
               reading
               Ethicks
               to
               'em
               ,
               or
               to
               still
               the
               North-wind
               by
               sending
               Ambassadours
               to
               him
               to
               propose
               Articles
               of
               Peace
               ,
               as
               to
               prevail
               upon
               Mens
               minds
               by
               moral
               addresses
               and
               persuasions
               ;
               because
               if
               they
               are
               not
               masters
               of
               their
               own
               choices
               ,
               whatsoever
               the
               rigid
               Laws
               of
               necessity
               determine
               'em
               to
               ,
               they
               must
               necessarily
               choose
               in
               despight
               of
               all
               persuasions
               to
               the
               contrary
               .
            
             
               NOW
               by
               this
               self-determining
               Power
               our
               Souls
               do
               evidently
               manifest
               themselves
               to
               be
               immaterial
               substances
               ,
               and
               consequently
               not
               liable
               to
               Death
               and
               Corruption
               .
               For
               if
               they
               were
               matter
               they
               would
               be
               moved
               like
               matter
               ,
               
                 i.
                 e.
              
               by
               the
               pressure
               or
               thrusting
               of
               other
               matter
               upon
               'em
               ;
               and
               it
               would
               be
               no
               more
               in
               their
               power
               to
               move
               any
               other
               way
               than
               that
               which
               some
               other
               matter
               presses
               and
               impels
               'em
               ,
               than
               it
               is
               for
               a
               stone
               not
               to
               move
               upwards
               when
               't
               is
               impel'd
               by
               the
               force
               which
               your
               Arm
               impresses
               on
               it
               ,
               and
               not
               to
               move
               down
               again
               when
               that
               force
               is
               spent
               ,
               and
               't
               is
               
                 prest
                 back
              
               by
               its
               own
               weight
               and
               gravity
               .
               Whereas
               we
               feel
               in
               our
               Soul
               an
               innate
               power
               to
               determine
               it self
               which
               way
               it
               pleases
               ,
               and
               even
               to
               move
               quite
               contrary
               to
               all
               forein
               impressions
               .
               For
               when
               't
               is
               prest
               on
               by
               outward
               Object
               to
               such
               and
               
               such
               thoughts
               and
               purposes
               with
               all
               imaginable
               vigour
               ,
               it
               often
               stems
               the
               impetuous
               Tide
               ,
               and
               thinks
               and
               purposes
               the
               quite
               contrary
               .
               How
               then
               can
               that
               be
               matter
               which
               is
               not
               determined
               in
               its
               motions
               by
               matter
               ,
               but
               when
               it
               pleases
               can
               either
               move
               counter
               to
               all
               material
               impressions
               ,
               or
               of
               two
               material
               impressions
               can
               move
               counter
               to
               the
               strongest
               .
            
             
               THAT
               our
               Souls
               therefore
               are
               immaterial
               ,
               is
               just
               as
               evident
               as
               that
               they
               have
               
                 liberty
                 of
                 will
              
               ;
               and
               that
               they
               have
               liberty
               of
               will
               ,
               needs
               no
               other
               proof
               than
               the
               common
               sense
               and
               feeling
               of
               mankind
               ;
               and
               whatsoever
               essence
               feels
               this
               freedom
               within
               it self
               ,
               whereby
               it
               is
               absolved
               from
               the
               rigid
               Laws
               of
               matter
               ,
               may
               with
               all
               the
               reason
               in
               the
               World
               conclude
               it self
               immaterial
               ;
               and
               if
               our
               Souls
               are
               immaterial
               substances
               ,
               to
               be
               sure
               they
               can
               naturally
               subsist
               and
               live
               without
               these
               Bodies
               ,
               and
               must
               necessarily
               do
               so
               unless
               God
               destroys
               'em
               ,
               as
               having
               no
               contrary
               qualities
               or
               divisible
               parts
               ,
               no
               principles
               of
               death
               or
               corruption
               in
               'em
               ;
               and
               since
               God
               hath
               made
               our
               Soul
               of
               an
               immaterial
               and
               immortal
               nature
               ,
               we
               have
               all
               the
               reason
               in
               the
               World
               to
               conclude
               that
               he
               will
               not
               unravel
               his
               own
               workmanship
               ,
               but
               permit
               it
               to
               survive
               its
               Body
               ,
               and
               enjoy
               or
               indure
               that
               happy
               
               ot
               miserable
               Fate
               which
               it self
               hath
               chosen
               and
               made
               .
            
             
               IV.
               FROM
               the
               
                 natural
                 expectance
              
               we
               have
               of
               future
               Rewards
               and
               dread
               of
               future
               Punishments
               ,
               it
               is
               also
               evident
               that
               there
               is
               a
               state
               of
               future
               Rewards
               and
               Punishments
               .
               Thus
               after
               the
               commission
               of
               any
               flagitious
               wickedness
               there
               naturally
               arise
               ill-abodings
               in
               Mens
               minds
               of
               a
               dire
               after-reckoning
               ;
               and
               though
               the
               Commission
               be
               secret
               and
               conceal'd
               from
               all
               humane
               cognizance
               ,
               so
               that
               there
               is
               no
               reason
               to
               dread
               the
               corrections
               of
               
                 publique
                 Justice
              
               for
               it
               ,
               yet
               when
               ever
               the
               Man
               reflects
               on
               it
               ,
               it
               fills
               his
               mind
               with
               horrible
               presages
               of
               a
               woful
               Futurity
               ;
               as
               ,
               on
               the
               contrary
               ,
               when
               ever
               a
               Man
               doth
               any
               great
               good
               or
               conquers
               any
               violent
               temptation
               to
               evil
               ,
               it
               
                 lifts
                 up
              
               his
               Soul
               into
               a
               blessed
               expectation
               ,
               and
               swells
               his
               hope
               with
               the
               promise
               of
               a
               future
               Reward
               ;
               and
               though
               the
               good
               he
               hath
               done
               ,
               or
               the
               evil
               he
               hath
               avoided
               ,
               gives
               him
               no
               kind
               of
               prospect
               of
               any
               present
               advantage
               ,
               yet
               his
               mind
               is
               soothed
               and
               ravished
               with
               the
               contemplation
               of
               it
               ,
               which
               naturally
               suggests
               to
               him
               the
               joyous
               hopes
               of
               a
               recompence
               to
               come
               .
               For
               ,
               whence
               should
               this
               hope
               and
               dread
               spring
               up
               in
               Mens
               minds
               upon
               the
               Commission
               of
               good
               and
               bad
               actions
               ,
               but
               from
               some
               
               
                 common
                 impression
              
               upon
               humane
               nature
               ,
               intimating
               to
               us
               a
               future
               state
               of
               Reward
               and
               Punishment
               ?
               If
               you
               say
               ,
               't
               is
               from
               those
               religious
               Principles
               which
               we
               imbibe
               in
               our
               Education
               ;
               I
               would
               fain
               know
               how
               came
               this
               Principle
               concerning
               the
               future
               state
               to
               be
               so
               universally
               imbibed
               ,
               if
               there
               were
               not
               something
               in
               it
               that
               is
               very
               agreeable
               with
               the
               reason
               of
               all
               mankind
               ?
               For
               ,
               whatever
               is
               the
               matter
               ,
               wee
               see
               't
               is
               very
               easily
               embraced
               ,
               but
               very
               difficultly
               parted
               with
               ;
               Mens
               Minds
               do
               catch
               at
               it
               with
               a
               strange
               kind
               of
               greediness
               ,
               but
               when
               once
               they
               have
               swallowed
               it
               ,
               it
               never
               comes
               up
               again
               without
               straining
               and
               violence
               ;
               and
               what
               should
               be
               the
               reason
               of
               this
               ,
               if
               there
               were
               not
               something
               in
               it
               that
               is
               very
               agreeable
               with
               the
               natural
               tast
               and
               rellish
               of
               our
               understandings
               ?
               We
               know
               there
               have
               been
               great
               Wits
               and
               Philosophers
               that
               have
               taken
               as
               much
               pains
               to
               rase
               the
               belief
               of
               a
               future
               state
               out
               of
               Mens
               minds
               as
               ever
               any
               others
               did
               to
               imprint
               it
               there
               ;
               and
               yet
               though
               their
               Doctrine
               hath
               been
               always
               highly
               befriended
               by
               Mens
               wicked
               lusts
               and
               affections
               ,
               to
               which
               the
               belief
               of
               a
               future
               state
               is
               the
               most
               terrible
               and
               vexatious
               thing
               in
               the
               World
               ,
               yet
               with
               all
               their
               Wit
               and
               Sophistry
               they
               have
               never
               been
               able
               to
               
                 root
                 
                 it
                 out
              
               of
               Mens
               minds
               .
               If
               then
               our
               hopes
               and
               fears
               of
               another
               World
               be
               merely
               owing
               to
               our
               Teaching
               and
               Education
               ,
               why
               should
               not
               teaching
               erase
               as
               well
               as
               imprint
               'em
               ;
               especially
               when
               it
               is
               so
               powerfully
               seconded
               with
               all
               the
               
                 Bosom
                 Rhetorick
              
               of
               Mens
               vitious
               inclinations
               ?
               Whereas
               on
               the
               contrary
               ,
               those
               who
               have
               most
               industriously
               attempted
               to
               extinguish
               their
               sense
               of
               another
               World
               ,
               have
               generally
               been
               very
               unsuccessful
               ,
               and
               though
               in
               the
               Riot
               of
               their
               sinful
               delights
               ,
               they
               many
               times
               charm
               and
               stupifie
               it
               for
               the
               present
               ,
               yet
               no
               sooner
               do
               they
               retire
               into
               themselves
               and
               coolly
               reflect
               upon
               their
               own
               minds
               ,
               but
               it
               presently
               awakes
               again
               ,
               and
               haunts
               and
               pursues
               'em
               ;
               and
               though
               they
               use
               all
               imaginable
               ways
               to
               divert
               their
               minds
               from
               the
               thoughts
               of
               another
               world
               ,
               and
               ,
               to
               avoid
               these
               Bosom
               Accusers
               and
               Tormentors
               ,
               run
               for
               Sanctuary
               to
               all
               things
               without
               'em
               ,
               to
               Sports
               and
               Recreations
               ,
               to
               Wine
               and
               Women
               ,
               to
               Care
               and
               Business
               ,
               yet
               still
               they
               pursue
               'em
               ,
               and
               ever
               and
               anon
               
                 break
                 in
              
               upon
               'em
               ,
               and
               scare
               and
               terrifie
               'em
               ;
               and
               because
               their
               minds
               are
               so
               haunted
               with
               these
               importunate
               terrours
               of
               the
               
                 World
                 to
                 come
              
               ,
               they
               are
               affraid
               to
               look
               inwards
               ,
               but
               are
               fain
               to
               live
               abroad
               in
               their
               own
               defence
               ,
               as
               not
               daring
               to
               trust
               
               themselves
               alone
               with
               themselves
               ;
               all
               which
               are
               plain
               Presages
               of
               a
               future
               Judgment
               and
               Vengeance
               that
               awaits
               wicked
               Souls
               after
               this
               life
               .
               For
               if
               this
               dread
               of
               future
               Punishment
               be
               natural
               to
               us
               (
               as
               its
               sticking
               so
               closely
               and
               universally
               to
               humane
               Nature
               plainly
               argues
               it
               is
               )
               it
               must
               be
               imprest
               on
               us
               by
               the
               great
               Author
               of
               Nature
               ;
               and
               for
               him
               to
               impress
               a
               Passion
               on
               us
               which
               hath
               no
               real
               Object
               ,
               would
               be
               to
               impose
               a
               Cheat
               upon
               our
               Natures
               and
               abuse
               our
               minds
               with
               a
               false
               Alarm
               .
               So
               that
               either
               we
               must
               suppose
               that
               God
               hath
               implanted
               in
               our
               Natures
               a
               ●●ead
               of
               that
               which
               
                 is
                 not
              
               ,
               which
               is
               a
               dishonourable
               reflection
               on
               his
               Truth
               and
               Veracity
               ;
               or
               that
               there
               is
               really
               a
               future
               Punishment
               answerable
               to
               that
               dread
               .
            
             
               AND
               as
               the
               dread
               of
               future
               Punishment
               is
               natural
               to
               us
               when
               we
               do
               ill
               ,
               so
               the
               desire
               and
               expectance
               of
               future
               Reward
               is
               
                 no
                 less
              
               natural
               to
               us
               when
               we
               do
               well
               .
               For
               I
               dare
               boldly
               say
               there
               never
               was
               any
               vertuous
               Man
               ,
               of
               whatsoever
               Nation
               or
               Religion
               ,
               or
               
                 sect
                 of
                 Philosophers
              
               ,
               whose
               mind
               hath
               not
               been
               winged
               with
               earnest
               hopes
               and
               desires
               of
               a
               future
               happiness
               ,
               and
               there
               is
               none
               that
               ever
               yet
               either
               denied
               or
               despair'd
               of
               it
               ,
               but
               only
               such
               as
               have
               first
               debauched
               the
               very
               Principles
               of
               their
               Nature
               .
               
               For
               such
               it
               's
               evident
               were
               the
               Sadduces
               and
               Epicureans
               ,
               sects
               of
               Men
               that
               had
               drowned
               all
               that
               was
               humane
               in
               'em
               in
               sensuality
               and
               voluptuousness
               and
               are
               branded
               upon
               Record
               for
               their
               shameful
               Indulgence
               to
               their
               own
               brutish
               Genius
               ;
               and
               such
               are
               no
               Standards
               of
               humane
               Nature
               ,
               but
               ought
               rather
               to
               be
               look'd
               upon
               as
               Monsters
               of
               Men.
               And
               therefore
               as
               we
               do
               not
               judg
               of
               the
               natural
               Figures
               and
               proportions
               of
               humane
               Bodies
               by
               monstrous
               and
               mishapen
               births
               ,
               so
               neither
               ought
               we
               to
               judg
               of
               what
               is
               natural
               or
               unnatural
               to
               Men
               by
               those
               
                 brutes
                 in
                 humane
                 shape
              
               ,
               who
               ,
               by
               submitting
               their
               Reason
               to
               their
               passions
               and
               Appetites
               ,
               have
               disfigur'd
               their
               Natures
               and
               distorted
               it
               into
               an
               unnatural
               Position
               ;
               But
               if
               we
               would
               know
               what
               is
               humane
               and
               natural
               to
               us
               ,
               we
               must
               take
               our
               measures
               from
               those
               who
               live
               most
               conformably
               to
               the
               Laws
               of
               a
               
                 Rational
                 Nature
              
               ;
               and
               these
               are
               they
               whom
               we
               call
               Pious
               and
               Virtuous
               ,
               who
               are
               therefore
               to
               be
               look'd
               upon
               as
               the
               true
               Standards
               of
               humane
               Nature
               ,
               by
               whom
               we
               may
               best
               judg
               of
               what
               is
               natural
               and
               unnatural
               to
               us
               ;
               and
               if
               we
               judg
               by
               these
               ,
               we
               shall
               most
               certainly
               find
               that
               Virtue
               ,
               and
               the
               hopes
               of
               Immortality
               are
               so
               nearly
               allied
               ,
               that
               like
               Hippocrates
               Twins
               they
               live
               and
               die
               together
               .
               For
               though
               while
               
               Men
               live
               a
               brutish
               and
               sensual
               Life
               ,
               their
               future
               hopes
               are
               usually
               drowned
               in
               their
               present
               Enjoyments
               ;
               yet
               when
               once
               they
               recover
               out
               of
               this
               unnatural
               state
               ,
               and
               begin
               to
               live
               like
               reasonable
               beings
               ,
               immediately
               they
               feel
               great
               desires
               and
               expectations
               of
               a
               future
               happiness
               
                 springing
                 up
              
               in
               their
               minds
               ,
               and
               so
               arising
               higher
               and
               higher
               proportionably
               as
               they
               advance
               in
               virtue
               and
               goodness
               ;
               which
               is
               a
               plain
               evidence
               that
               these
               hopes
               and
               desires
               are
               natural
               to
               us
               and
               interwoven
               with
               the
               frame
               and
               constitution
               of
               our
               Souls
               .
               But
               now
               how
               can
               it
               consist
               with
               the
               goodness
               of
               God
               to
               implant
               such
               desires
               and
               hopes
               in
               our
               Natures
               ,
               and
               then
               withhold
               from
               'em
               that
               which
               is
               the
               only
               Object
               that
               can
               sute
               and
               satisfie
               '
               em
               ?
               For
               as
               a
               great
               Divine
               of
               our
               own
               hath
               well
               observed
               ,
               Other
               Beings
               ,
               we
               see
               ,
               have
               no
               natural
               desire
               
                 in
                 vain
              
               ,
               the
               good
               God
               having
               so
               ordered
               things
               that
               there
               are
               Objects
               in
               Nature
               apportioned
               to
               all
               their
               natural
               Appetites
               ;
               but
               if
               there
               be
               no
               future
               state
               of
               happiness
               reserved
               for
               good
               Men
               ,
               We
               are
               by
               a
               natural
               Principle
               most
               strongly
               inclined
               to
               that
               which
               we
               can
               never
               attain
               to
               ;
               as
               if
               God
               had
               purposely
               framed
               us
               with
               such
               inclinations
               ,
               that
               so
               we
               might
               be
               perpetually
               tormented
               between
               those
               two
               Passions
               Desire
               and
               Despair
               ,
               
               an
               earnest
               propension
               after
               a
               future
               Happiness
               ,
               and
               an
               utter
               incapacity
               of
               enjoying
               it
               ;
               as
               if
               Nature
               it self
               whereby
               all
               other
               things
               are
               disposed
               to
               their
               perfection
               did
               serve
               only
               in
               Man
               to
               make
               him
               miserable
               ,
               and
               ,
               which
               is
               more
               considerable
               ,
               as
               if
               Virtue
               which
               is
               the
               perfection
               of
               Nature
               ,
               did
               only
               serve
               to
               contribute
               to
               our
               infelicity
               ,
               by
               raising
               in
               us
               such
               desires
               and
               expectations
               as
               without
               a
               future
               Happiness
               must
               be
               for
               ever
               disappointed
               .
               But
               if
               this
               Desire
               and
               Expectation
               be
               natural
               to
               us
               ,
               as
               it
               evidently
               is
               ,
               it
               must
               be
               implanted
               there
               by
               the
               
                 God
                 of
                 Nature
              
               ,
               with
               whose
               truth
               and
               goodness
               it
               can
               never
               consist
               to
               inspire
               us
               with
               such
               Desires
               and
               Hopes
               as
               he
               knows
               have
               no
               Object
               in
               the
               
                 nature
                 of
                 things
              
               ,
               and
               so
               can
               never
               be
               fulfilled
               and
               accomplish'd
               .
            
             
               V.
               FROM
               the
               excellent
               frame
               and
               constitution
               of
               humane
               Nature
               ,
               it
               's
               also
               evident
               that
               there
               is
               a
               future
               state
               of
               Reward
               and
               Punishment
               .
               For
               whoever
               shall
               impartially
               consider
               the
               frame
               of
               our
               Natures
               ,
               will
               easily
               discern
               that
               we
               are
               made
               for
               much
               greater
               purposes
               than
               to
               enjoy
               this
               World
               ,
               and
               that
               our
               faculties
               are
               as
               much
               too
               big
               for
               these
               sensitive
               fruitions
               as
               the
               Channel
               of
               the
               Ocean
               is
               for
               the
               streams
               of
               a
               little
               River
               .
               For
               the
               highest
               happiness
               we
               can
               
               frame
               an
               Idea
               of
               ,
               is
               the
               enjoyment
               of
               God
               by
               contemplation
               and
               love
               and
               imitation
               of
               his
               Perfections
               ,
               as
               I
               have
               proved
               at
               large
               ,
               Part.
               1.
               c.
               3.
               which
               doth
               as
               far
               excel
               all
               Worldly
               happiness
               ,
               as
               the
               Enjoyments
               of
               a
               Prince
               do
               the
               pleasures
               of
               a
               Fly
               ;
               and
               yet
               it
               is
               evident
               that
               our
               minds
               are
               framed
               with
               a
               natural
               capacity
               of
               enjoying
               this
               supream
               Beatitude
               ,
               
                 i.
                 e.
              
               of
               contemplating
               ,
               and
               loving
               and
               imitating
               God.
               For
               as
               for
               the
               Being
               and
               Existence
               of
               God
               ,
               all
               things
               round
               about
               us
               preach
               and
               proclaim
               it
               ,
               and
               which
               way
               soever
               we
               turn
               our
               Eyes
               we
               behold
               the
               footsteps
               of
               his
               Power
               and
               Wisdom
               ;
               and
               being
               endowed
               with
               a
               reasoning
               faculty
               ,
               we
               can
               easily
               ascend
               to
               the
               infinite
               Perfections
               of
               his
               Nature
               by
               those
               borrowed
               Perfections
               we
               behold
               in
               his
               Creatures
               ,
               which
               are
               so
               many
               lively
               Comments
               and
               Paraphrases
               upon
               him
               ,
               and
               so
               far
               forth
               as
               they
               are
               Perfefections
               ,
               must
               necessarily
               meet
               and
               concenter
               in
               him
               ;
               and
               then
               such
               is
               the
               frame
               of
               our
               natures
               ,
               that
               from
               the
               contemplation
               of
               the
               Beauty
               and
               Perfection
               of
               any
               Being
               ,
               we
               naturally
               proceed
               to
               admire
               and
               love
               it
               ;
               so
               that
               unless
               our
               wills
               be
               violently
               prejudiced
               against
               the
               Perfections
               of
               God
               ,
               our
               contemplation
               must
               necessarily
               kindle
               our
               love
               of
               'em
               ;
               and
               then
               those
               Perfections
               
               which
               we
               love
               and
               admire
               in
               another
               ,
               we
               are
               naturally
               ambitious
               to
               transcribe
               into
               our selves
               ;
               so
               that
               being
               once
               inflamed
               with
               the
               love
               of
               God
               ,
               that
               will
               be
               continually
               prompting
               us
               to
               imitate
               him
               ,
               and
               that
               will
               by
               degrees
               mould
               us
               into
               a
               fair
               and
               glorious
               resemblance
               of
               him
               .
               Thus
               God
               hath
               implanted
               in
               the
               very
               frame
               of
               our
               Nature
               a
               most
               forward
               capacity
               of
               enjoying
               himself
               ,
               which
               in
               the
               perfection
               of
               it
               infinitely
               transcends
               all
               that
               can
               be
               imagined
               in
               a
               terrestrial
               Paradise
               .
               And
               yet
               though
               we
               have
               faculties
               that
               we
               are
               sure
               are
               naturally
               capable
               of
               enjoying
               him
               to
               Perfection
               ;
               of
               contemplating
               him
               without
               weariness
               ,
               of
               loving
               him
               without
               aversion
               ,
               of
               imitating
               him
               without
               difficulty
               or
               interruption
               ;
               in
               this
               present
               state
               of
               things
               it
               is
               morally
               impossible
               we
               should
               ever
               arise
               to
               it
               .
               For
               our
               faculties
               are
               clog'd
               with
               so
               many
               sinful
               prejudices
               ,
               interrupted
               with
               so
               many
               bodily
               necessities
               ,
               diverted
               with
               so
               many
               secular
               occasions
               ,
               that
               it
               cannot
               be
               reasonably
               expected
               even
               from
               the
               best
               Men
               in
               the
               World
               ,
               that
               they
               should
               in
               this
               life
               approach
               the
               Perfection
               of
               the
               happiness
               of
               
                 divine
                 Enjoyment
              
               ;
               especially
               if
               there
               were
               no
               other
               life
               but
               this
               ,
               for
               then
               it
               would
               be
               folly
               so
               much
               as
               to
               attempt
               it
               .
               For
               what
               Man
               in
               his
               Wits
               would
               ever
               
               think
               it
               worth
               the
               while
               to
               spend
               a
               considerable
               part
               of
               his
               life
               in
               
                 waging
                 War
              
               with
               himself
               ,
               mortifying
               his
               Affections
               ,
               crossing
               and
               
                 starving
                 out
              
               his
               dearest
               inclinations
               (
               which
               yet
               he
               must
               do
               ere
               he
               can
               arrive
               to
               any
               comfortable
               degree
               of
               
                 divine
                 Enjoyment
              
               )
               if
               there
               were
               no
               other
               recompence
               to
               be
               expected
               
                 at
                 last
              
               ,
               but
               to
               live
               a
               few
               days
               longer
               in
               a
               
                 Rapturous
                 Muse
              
               ,
               and
               then
               lie
               down
               in
               everlasting
               darkness
               and
               insensibility
               .
               Were
               he
               not
               a
               thousand
               times
               better
               please
               and
               gratifie
               himself
               at
               present
               ,
               content
               his
               craving
               desires
               with
               the
               goods
               that
               are
               before
               him
               ,
               and
               take
               his
               fill
               of
               those
               sensual
               delights
               that
               readily
               offer
               themselves
               to
               his
               Enjoyment
               ,
               than
               
                 run
                 away
              
               from
               'em
               in
               a
               long
               and
               wearisom
               quest
               of
               spiritual
               joys
               ,
               which
               for
               all
               he
               knows
               he
               may
               never
               
                 arrive
                 to
              
               ,
               or
               if
               he
               doth
               ,
               is
               sure
               within
               a
               few
               moments
               to
               be
               deprived
               of
               for
               ever
               .
               So
               that
               if
               there
               be
               no
               other
               state
               but
               this
               ,
               it
               's
               plain
               we
               are
               made
               naturally
               capable
               of
               the
               highest
               happiness
               to
               
                 no
                 purpose
              
               ;
               we
               are
               naturally
               capable
               of
               enjoying
               God
               ,
               and
               yet
               such
               are
               our
               circumstances
               in
               this
               present
               state
               ,
               that
               if
               there
               be
               no
               other
               ,
               it
               is
               not
               to
               be
               expected
               we
               should
               ever
               arrive
               to
               any
               high
               degree
               of
               Enjoyment
               ,
               and
               if
               it
               were
               ,
               all
               things
               consider'd
               't
               would
               be
               an
               egregious
               
               piece
               of
               folly
               to
               attempt
               it
               ;
               Now
               how
               can
               it
               consist
               either
               with
               the
               divine
               Wisdom
               or
               Goodness
               to
               create
               in
               us
               such
               vast
               capacities
               of
               spiritual
               happiness
               ,
               and
               then
               place
               us
               in
               such
               circumstances
               wherein
               't
               would
               be
               both
               imprudent
               and
               
                 in
                 vain
              
               for
               us
               to
               pursue
               any
               other
               happiness
               but
               what
               is
               carnal
               and
               sensual
               ?
               No
               wise
               Man
               would
               build
               a
               House
               unless
               he
               meant
               it
               should
               be
               inhabited
               ;
               and
               can
               we
               imagine
               that
               the
               All-wise
               God
               would
               ever
               have
               created
               in
               us
               such
               vast
               and
               boundless
               capacities
               of
               happiness
               ,
               merely
               to
               
                 stand
                 empty
              
               and
               be
               for
               ever
               uninhabited
               ;
               that
               he
               who
               always
               proposes
               to
               himself
               the
               most
               noble
               and
               worthy
               ends
               of
               his
               Actions
               ,
               would
               ever
               have
               form'd
               in
               us
               such
               superfluous
               capacities
               ,
               or
               built
               such
               spacious
               Rooms
               in
               our
               Nature
               when
               he
               never
               intended
               to
               make
               any
               use
               of
               '
               em
               ?
            
             
               AND
               then
               considering
               the
               Goodness
               as
               well
               as
               Wisdom
               of
               God
               ,
               what
               likelihood
               is
               there
               that
               he
               should
               create
               such
               ample
               capacities
               in
               our
               Nature
               and
               furnish
               it
               with
               such
               excellent
               faculties
               ,
               for
               no
               other
               end
               but
               to
               enjoy
               the
               trifling
               goods
               of
               this
               life
               ;
               that
               he
               who
               hath
               created
               goods
               for
               all
               other
               creatures
               that
               are
               every
               way
               adequate
               to
               their
               natural
               capacities
               ,
               should
               make
               us
               capable
               to
               partake
               of
               the
               felicities
               
               of
               Angels
               ,
               and
               then
               
                 stake
                 us
                 down
              
               to
               the
               pleasures
               of
               Swine
               ?
               Especially
               considering
               that
               by
               making
               us
               capable
               of
               a
               higher
               happiness
               and
               sensible
               of
               our
               own
               capacity
               ,
               he
               hath
               almost
               necessitated
               us
               to
               expect
               and
               desire
               it
               ;
               and
               what
               is
               this
               ,
               if
               he
               doth
               not
               intend
               it
               for
               us
               ,
               but
               to
               create
               in
               us
               an
               appetite
               merely
               to
               vex
               and
               tantalize
               it
               ;
               as
               if
               it
               were
               a
               recreation
               to
               him
               to
               sit
               above
               in
               the
               Heavens
               and
               behold
               the
               work
               of
               his
               own
               hands
               spending
               it self
               in
               weary
               struglings
               towards
               him
               ,
               and
               vex'd
               all
               the
               while
               it
               continues
               in
               Being
               with
               an
               impotent
               desire
               of
               that
               which
               it
               shall
               never
               enjoy
               ,
               and
               which
               by
               giving
               it
               a
               capacity
               to
               enjoy
               he
               hath
               encouraged
               it
               to
               desire
               and
               expect
               .
            
             
               VI.
               And
               lastly
               ,
               FROM
               the
               Testimony
               of
               the
               
                 Christian
                 Religion
              
               it
               is
               also
               evident
               that
               there
               is
               a
               future
               state
               of
               Reward
               and
               Punishment
               ;
               which
               in
               most
               express
               terms
               assures
               us
               of
               another
               life
               beyond
               this
               ,
               wherein
               we
               shall
               be
               for
               ever
               happy
               or
               miserable
               according
               to
               what
               we
               have
               
                 done
                 in
                 the
                 flesh
              
               ;
               So
               that
               we
               have
               as
               full
               evidence
               of
               the
               reality
               of
               future
               Rewards
               and
               Punishments
               as
               we
               have
               of
               the
               truth
               of
               Christianity
               ,
               and
               as
               full
               evidence
               of
               the
               truth
               of
               Christianity
               as
               all
               the
               miraculous
               works
               of
               our
               Saviour
               can
               give
               ,
               and
               as
               full
               evidence
               of
               the
               
               truth
               of
               his
               Miracles
               as
               the
               most
               credible
               Testimony
               of
               
                 eye
                 witnesses
              
               can
               give
               ,
               who
               not
               only
               confirmed
               their
               Testimony
               by
               other
               Miracles
               of
               
                 their
                 own
              
               ,
               but
               at
               the
               last
               sealed
               it
               with
               their
               bloud
               ,
               which
               is
               the
               highest
               security
               that
               mortal
               men
               can
               give
               of
               their
               fidelity
               ;
               but
               though
               this
               Argument
               be
               of
               all
               others
               the
               most
               convincing
               and
               satisfactory
               ,
               yet
               I
               shall
               insist
               no
               farther
               on
               it
               in
               this
               place
               ,
               because
               I
               shall
               have
               occasion
               to
               prosecute
               it
               
                 at
                 large
              
               in
               the
               seventh
               Chapter
               .
            
          
           
             
               SECT
               .
               III.
               By
               what
               means
               this
               belief
               of
               divine
               Rewards
               and
               Punishments
               is
               to
               be
               begotten
               and
               confirmed
               in
               us
               .
            
             
               THOUGH
               the
               evidences
               of
               future
               Rewards
               and
               Punishments
               be
               such
               as
               are
               sufficient
               to
               convince
               any
               reasonable
               mind
               ,
               yet
               it
               is
               evident
               that
               in
               this
               degenerate
               state
               of
               our
               natures
               there
               is
               a
               strong
               repugnancy
               to
               the
               lively
               belief
               of
               them
               ,
               insomuch
               that
               the
               bare
               proposal
               of
               evidence
               is
               not
               sufficient
               effectually
               to
               persuade
               us
               ;
               wherefore
               before
               we
               dismiss
               this
               Argument
               ,
               
               it
               will
               be
               neeessary
               to
               add
               to
               what
               hath
               been
               said
               such
               means
               and
               directions
               ,
               as
               ,
               together
               with
               the
               evidences
               ,
               are
               proper
               to
               dispose
               our
               minds
               to
               the
               effectual
               belief
               of
               the
               future
               state
               ;
               and
               these
               I
               shall
               reduce
               to
               these
               four
               particulars
               ,
            
             
               I.
               IF
               we
               would
               effectually
               believe
               the
               future
               state
               of
               Rewards
               and
               Punishments
               ,
               we
               must
               fix
               and
               inure
               our
               minds
               to
               serious
               thoughts
               and
               considerations
               .
               For
               whilst
               our
               minds
               are
               taken
               up
               with
               fancies
               and
               levities
               ,
               with
               wild
               or
               ludicrous
               or
               incoherent
               Ideas
               ,
               or
               entertained
               with
               the
               cares
               or
               pleasures
               of
               this
               life
               ,
               they
               will
               not
               be
               
                 at
                 leisure
              
               to
               turn
               their
               thoughts
               towards
               another
               World.
               For
               to
               think
               close
               of
               another
               World
               requires
               a
               very
               serious
               and
               thoughtful
               mind
               ;
               because
               the
               other
               World
               doth
               not
               press
               upon
               our
               Senses
               as
               this
               World
               doth
               ,
               which
               wheresoever
               we
               turn
               our selves
               is
               continually
               thrusting
               its
               Objects
               into
               our
               minds
               through
               our
               Eyes
               and
               Ears
               ,
               and
               whispering
               to
               our
               thoughts
               through
               the
               Organs
               of
               our
               Senses
               which
               are
               the
               most
               immediate
               Entries
               and
               Inlets
               to
               our
               Mind
               .
               So
               that
               the
               other
               World
               being
               quite
               out
               of
               sight
               ,
               and
               this
               always
               in
               view
               ,
               it
               is
               as
               difficult
               for
               us
               to
               keep
               the
               one
               out
               of
               our
               Minds
               as
               to
               let
               the
               other
               in
               .
               For
               before
               we
               can
               set
               our
               
               selves
               to
               think
               closely
               of
               the
               other
               World
               ,
               we
               must
               shut
               our
               Eyes
               and
               Ears
               to
               the
               Objects
               of
               this
               ;
               otherwise
               they
               will
               obtrude
               themselves
               upon
               us
               ,
               and
               
                 draw
                 away
              
               our
               thoughts
               and
               meditations
               ;
               we
               must
               
                 gather
                 in
              
               our
               thoughts
               from
               the
               Objects
               of
               Sense
               that
               are
               round
               about
               us
               ,
               
                 take
                 leave
              
               of
               this
               World
               ,
               and
               retire
               into
               our
               own
               minds
               ,
               and
               
                 shut
                 up
              
               our selves
               within
               our selves
               ,
               that
               none
               of
               these
               sensitive
               things
               may
               
                 come
                 at
              
               us
               ,
               and
               that
               we
               may
               be
               wholly
               at
               leisure
               to
               entertain
               our selves
               with
               the
               invisible
               things
               of
               another
               World.
               And
               this
               we
               shall
               never
               be
               able
               to
               do
               so
               long
               as
               our
               Minds
               are
               vain
               ,
               and
               roving
               ,
               and
               desultory
               ,
               and
               possess'd
               with
               wild
               imaginations
               or
               restless
               cares
               or
               extravagant
               mirth
               and
               Jollities
               ;
               for
               these
               things
               will
               put
               our
               thoughts
               upon
               so
               many
               vagaries
               ,
               and
               render
               them
               so
               loose
               ,
               and
               wild
               ,
               and
               incoherent
               ,
               that
               they
               will
               never
               be
               able
               to
               hang
               long
               enough
               together
               to
               form
               any
               serious
               conceptions
               .
               So
               that
               when
               we
               would
               fix
               them
               upon
               the
               other
               World
               we
               shall
               scarce
               be
               able
               to
               gather
               them
               in
               from
               those
               outward
               Objects
               among
               which
               they
               are
               squandered
               ;
               or
               if
               we
               do
               ,
               we
               shall
               never
               keep
               them
               long
               enough
               together
               to
               form
               any
               serious
               apprehensions
               of
               it
               ;
               but
               as
               soon
               as
               they
               have
               taken
               a
               cursory
               view
               of
               
               it
               ,
               they
               will
               be
               
                 flying
                 abroad
              
               again
               ,
               and
               roving
               into
               vanity
               and
               impertinence
               .
               So
               that
               while
               our
               Minds
               are
               light
               and
               vain
               ,
               they
               cannot
               think
               enough
               of
               another
               World
               seriously
               to
               apprehend
               and
               believe
               it
               ;
               the
               Rewards
               and
               Punishments
               of
               that
               invisible
               state
               are
               things
               too
               serious
               for
               our
               wild
               thoughts
               to
               
                 dwell
                 on
              
               ;
               and
               'till
               our
               minds
               are
               grown
               more
               fixt
               and
               steady
               ,
               till
               they
               are
               more
               withdrawn
               from
               sensitive
               Objects
               ,
               and
               more
               accustomed
               to
               
                 retired
                 thinking
              
               ,
               they
               will
               be
               too
               volatile
               and
               fugitive
               seriously
               to
               apprehend
               ,
               and
               heartily
               to
               believe
               a
               future
               state
               .
               If
               therefore
               we
               would
               attain
               to
               a
               firm
               belief
               of
               it
               ,
               we
               must
               indeavour
               to
               reclaim
               our
               wild
               thoughts
               by
               accustoming
               our selves
               to
               
                 serious
                 thinking
              
               ;
               and
               when
               by
               sad
               and
               serious
               meditations
               we
               have
               rendred
               our
               minds
               more
               fixt
               and
               retired
               ,
               we
               must
            
             
               II.
               Indeavour
               to
               remove
               those
               vicious
               prejudices
               which
               indispose
               us
               to
               the
               belief
               of
               future
               Rewards
               and
               Punishments
               .
               For
               while
               men
               live
               in
               opposition
               to
               God
               ,
               and
               have
               therefore
               reason
               to
               apprehend
               his
               displeasure
               ,
               this
               will
               strongly
               prejudice
               our
               minds
               against
               the
               belief
               of
               a
               future
               state
               ;
               because
               this
               belief
               must
               necessarily
               gall
               and
               disturb
               us
               ,
               and
               render
               our
               vicious
               courses
               extremely
               troublesom
               and
               uneasie
               .
               For
               
               when
               a
               Man
               is
               resolved
               to
               lead
               an
               ill
               course
               of
               life
               ,
               and
               at
               the
               same
               time
               believes
               it
               will
               conclude
               in
               eternal
               wretchedness
               ,
               his
               faith
               will
               be
               a
               perpetual
               plague
               to
               his
               Mind
               ,
               like
               
                 Belteshazzars
                 Mene
                 Tekel
              
               it
               will
               scare
               and
               alarm
               him
               in
               his
               sinful
               Carouses
               ,
               and
               imbitter
               the
               gust
               of
               them
               with
               many
               a
               sad
               thought
               and
               dire
               reflection
               ;
               and
               'till
               he
               either
               shakes
               hands
               with
               his
               Creed
               ,
               or
               his
               
                 ill
                 Resolution
              
               ,
               it
               will
               be
               impossible
               for
               him
               ever
               to
               be
               quiet
               .
               Whilst
               therefore
               he
               resolves
               to
               continue
               his
               ill
               courses
               ,
               it
               is
               his
               interest
               to
               believe
               there
               is
               no
               other
               World
               but
               this
               ;
               he
               is
               obliged
               to
               it
               in
               his
               
                 own
                 defence
              
               ,
               and
               as
               he
               hopes
               to
               enjoy
               himself
               ,
               and
               sin
               without
               disturbance
               ;
               and
               then
               his
               interest
               having
               bribed
               his
               affection
               ,
               his
               affection
               will
               be
               sure
               so
               to
               biass
               his
               reason
               ,
               that
               it
               will
               be
               a
               difficult
               matter
               for
               him
               to
               convince
               and
               persuade
               himself
               .
               For
               if
               there
               be
               future
               Rewards
               ,
               he
               knows
               he
               hath
               no
               interest
               in
               them
               ;
               if
               future
               Punishments
               ,
               he
               is
               conscious
               he
               must
               feel
               and
               indure
               them
               ;
               and
               to
               believe
               that
               there
               are
               such
               goods
               as
               he
               shall
               never
               be
               the
               better
               for
               ,
               and
               such
               evils
               as
               he
               shall
               be
               infinitely
               the
               worse
               for
               ,
               must
               needs
               be
               extremely
               repugnant
               to
               his
               inclinations
               .
               For
               that
               which
               men
               would
               
                 not
                 have
              
               ,
               they
               are
               averse
               to
               believe
               ;
               and
               that
               which
               they
               
               are
               averse
               to
               believe
               they
               are
               not
               easily
               
                 convinced
                 of
              
               ,
               because
               their
               aversion
               will
               cast
               such
               a
               mist
               before
               their
               minds
               as
               that
               they
               will
               hardly
               be
               able
               to
               discern
               a
               fair
               Probability
               in
               a
               clear
               Demonstration
               .
               Wherefore
               if
               ever
               you
               would
               arrive
               at
               a
               firm
               belief
               of
               the
               future
               Rewards
               and
               Punishments
               ,
               you
               must
               indeavour
               to
               dispel
               from
               your
               minds
               those
               prejudices
               against
               it
               with
               which
               your
               own
               ill
               courses
               are
               apt
               to
               inspire
               you
               ,
               by
               resolving
               with
               your selves
               to
               
                 lay
                 aside
              
               your
               sinful
               affections
               and
               interests
               while
               you
               are
               examining
               the
               evidences
               of
               another
               World
               ,
               and
               not
               to
               suffer
               them
               to
               intermingle
               with
               your
               reasonings
               ;
               concluding
               that
               in
               a
               matter
               of
               such
               infinite
               moment
               't
               is
               the
               greatest
               madness
               in
               the
               world
               to
               think
               as
               you
               wish
               and
               believe
               as
               you
               affect
               ;
               that
               't
               is
               not
               your
               unbelief
               will
               either
               extinguish
               the
               joys
               of
               Heaven
               ,
               or
               quench
               the
               flames
               of
               Hell
               ,
               and
               that
               since
               the
               nature
               of
               things
               will
               not
               bend
               to
               your
               wishes
               ,
               and
               be
               as
               you
               would
               have
               them
               ,
               it
               is
               your
               true
               interest
               to
               believe
               that
               they
               are
               what
               they
               are
               ,
               especially
               in
               a
               matter
               of
               such
               infinite
               concern
               to
               you
               ;
               that
               if
               Heaven
               and
               Hell
               are
               not
               dreams
               but
               realities
               ,
               you
               will
               most
               certainly
               find
               them
               so
               whatever
               you
               think
               of
               them
               ,
               and
               that
               therefore
               it
               concerns
               you
               as
               much
               as
               
               an
               eternity
               of
               happiness
               or
               misery
               amounts
               to
               ,
               to
               believe
               that
               they
               are
               real
               if
               they
               are
               so
               ,
               lest
               out
               of
               a
               vain
               confidence
               that
               there
               are
               no
               such
               things
               ,
               you
               forfeit
               Heaven
               and
               incur
               Hell
               fire
               .
               With
               such
               thoughts
               as
               these
               you
               must
               often
               encounter
               those
               prejudices
               which
               sin
               raises
               in
               your
               minds
               ;
               and
               when
               once
               you
               have
               conquer'd
               them
               ,
               and
               reduced
               your
               minds
               to
               an
               impartial
               desire
               of
               being
               
                 rightly
                 informed
              
               in
               this
               matter
               ,
               and
               in
               order
               to
               that
               ,
               to
               give
               an
               
                 equal
                 hearing
              
               to
               the
               reasons
               on
               both
               sides
               ,
               you
               are
               fairly
               prepared
               for
               the
               belief
               of
               another
               World
               ,
               which
               cannot
               fail
               to
               obtain
               upon
               your
               understandings
               ,
               if
            
             
               III.
               YOU
               duly
               examine
               those
               motives
               of
               credibility
               upon
               which
               those
               future
               Rewards
               and
               Punishments
               are
               proposed
               .
               For
               though
               
                 Faith
                 be
                 the
                 gift
                 of
                 God
                 ,
              
               yet
               it
               is
               a
               gift
               which
               he
               confers
               upon
               us
               as
               he
               doth
               all
               his
               other
               blessings
               ,
               in
               the
               use
               of
               due
               and
               proper
               means
               ;
               and
               as
               it
               is
               
                 the
                 blessing
                 of
                 the
                 Lord
                 that
                 makes
                 rich
                 ,
              
               but
               not
               without
               the
               concurrence
               of
               the
               
                 diligent
                 hand
              
               ,
               so
               't
               is
               the
               grace
               of
               God
               that
               gives
               us
               faith
               ,
               but
               not
               without
               our
               application
               to
               the
               natural
               means
               .
               Now
               the
               natural
               means
               of
               faith
               is
               a
               due
               consideration
               of
               the
               evidence
               upon
               which
               the
               matter
               to
               be
               believed
               is
               founded
               and
               
               proposed
               .
               For
               though
               the
               matter
               be
               never
               so
               evident
               in
               it self
               ,
               yet
               it
               is
               not
               evident
               to
               us
               'till
               we
               have
               duly
               considered
               it
               ;
               and
               if
               we
               believe
               without
               evidence
               ,
               we
               believe
               with
               our
               wills
               ,
               and
               not
               with
               our
               understandings
               ;
               whereas
               in
               reality
               believing
               is
               properly
               an
               act
               of
               the
               understanding
               ,
               whereby
               it
               assents
               to
               a
               thing
               as
               true
               ,
               which
               it
               cannot
               do
               without
               some
               proof
               and
               evidence
               that
               it
               is
               so
               ;
               and
               therefore
               when
               we
               assent
               to
               things
               as
               true
               with
               our
               wills
               without
               our
               understandings
               ,
               or
               ,
               which
               is
               the
               same
               thing
               ,
               without
               proof
               and
               evidence
               ,
               we
               cannot
               so
               properly
               be
               said
               to
               believe
               ,
               as
               not
               to
               disbelieve
               them
               .
               For
               there
               are
               a
               world
               of
               things
               which
               men
               do
               neither
               deny
               nor
               
                 affirm
                 ,
                 believe
              
               nor
               disbelieve
               ,
               that
               is
               ,
               about
               which
               they
               never
               concern
               their
               thoughts
               ,
               nor
               trouble
               their
               heads
               one
               way
               or
               t'other
               .
               And
               thus
               it
               is
               here
               ;
               there
               are
               many
               who
               pretend
               to
               believe
               another
               World
               ,
               but
               if
               you
               ask
               them
               why
               ,
               they
               can
               give
               no
               reason
               ,
               nor
               did
               they
               ever
               enquire
               whether
               there
               be
               any
               to
               be
               given
               ;
               so
               that
               it
               is
               plain
               whatever
               they
               imagine
               ,
               they
               do
               not
               believe
               it
               ;
               for
               to
               believe
               without
               understanding
               ,
               is
               as
               perfect
               nonsense
               as
               to
               understand
               without
               evidence
               ,
               or
               believe
               without
               faith
               .
               So
               that
               that
               which
               they
               call
               faith
               ,
               is
               only
               
                 not
                 disbelieving
              
               ;
               
               whether
               there
               be
               another
               World
               or
               no
               ,
               they
               never
               troubled
               their
               heads
               to
               enquire
               ,
               and
               so
               having
               no
               evidence
               pro
               or
               con
               ,
               their
               understanding
               doth
               neither
               affirm
               nor
               
                 deny
                 ,
                 believe
              
               nor
               disbelieve
               ,
               but
               negligently
               leaves
               the
               matter
               in
               suspence
               and
               uncertainty
               .
            
             
               The
               natural
               means
               of
               faith
               therefore
               ,
               you
               see
               ,
               is
               a
               due
               enquiry
               into
               the
               evidence
               of
               the
               truth
               and
               reality
               of
               the
               things
               we
               believe
               ;
               and
               therefore
               if
               we
               would
               indeed
               believe
               that
               there
               is
               a
               future
               World
               of
               Rewards
               and
               Punishments
               ,
               we
               must
               seriously
               consider
               the
               reasons
               and
               evidences
               that
               prove
               and
               assert
               it
               ,
               and
               urge
               them
               close
               to
               our
               understandings
               ,
               'till
               they
               have
               forced
               and
               extorted
               from
               them
               a
               rational
               and
               well-grounded
               assent
               ;
               which
               if
               we
               do
               ,
               laying
               aside
               all
               partiality
               and
               prejudice
               ,
               there
               is
               no
               doubt
               but
               they
               will
               be
               found
               weighty
               enough
               to
               
                 turn
                 the
                 Scale
              
               against
               all
               Objections
               to
               the
               contrary
               ;
               especially
               if
            
             
               IV.
               And
               lastly
               ,
               You
               add
               to
               all
               these
               means
               fervent
               and
               hearty
               Prayer
               .
               For
               Prayer
               in
               it self
               is
               a
               very
               proper
               and
               useful
               means
               to
               beget
               and
               confirm
               in
               us
               the
               belief
               of
               the
               other
               World
               ,
               because
               it
               is
               an
               abstraction
               of
               the
               mind
               from
               those
               sensitive
               and
               material
               objects
               which
               stand
               
               like
               hills
               and
               mountains
               between
               us
               and
               the
               invisible
               World
               ,
               and
               intercept
               our
               Prospect
               of
               it
               .
               For
               whenever
               our
               mind
               is
               engaged
               in
               a
               serious
               and
               hearty
               prayer
               ,
               it
               dispels
               all
               earthly
               things
               before
               it
               ,
               and
               scatters
               them
               out
               of
               sight
               ,
               and
               having
               no
               Mists
               or
               Clouds
               in
               its
               way
               ,
               nothing
               but
               a
               fair
               and
               clear
               heaven
               above
               it
               ,
               thither
               it
               directs
               its
               Eyes
               ,
               and
               Thoughts
               ,
               and
               Desires
               without
               any
               lett
               or
               interruption
               .
               Now
               the
               very
               withdrawing
               our
               minds
               from
               sensible
               things
               to
               converse
               with
               spiritual
               and
               invisible
               ones
               ,
               doth
               ,
               as
               I
               shewed
               before
               ,
               mightily
               dispose
               us
               to
               the
               belief
               of
               another
               World.
               When
               therefore
               by
               frequent
               and
               hearty
               prayer
               our
               minds
               have
               been
               accustomed
               to
               retire
               from
               the
               objects
               of
               sense
               ,
               and
               to
               fix
               their
               thoughts
               and
               contemplations
               upon
               God
               ,
               they
               will
               be
               able
               to
               turn
               themselves
               with
               more
               ease
               and
               readiness
               to
               the
               invisible
               things
               of
               another
               World
               ,
               which
               the
               more
               familiar
               they
               are
               to
               us
               ,
               the
               better
               able
               we
               shall
               be
               to
               apprehend
               and
               believe
               them
               .
            
             
               But
               then
               ,
               by
               our
               fervent
               and
               hearty
               prayers
               we
               shall
               also
               obtain
               the
               assistance
               of
               God
               ,
               without
               the
               concurrence
               of
               whose
               grace
               we
               can
               do
               no
               
                 good
                 thing
              
               ,
               and
               much
               less
               effectually
               believe
               the
               Rewards
               and
               Punishments
               of
               another
               life
               ,
               which
               is
               the
               
               root
               and
               principle
               of
               all
               true
               Piety
               and
               Virtue
               .
               For
               to
               the
               forming
               a
               firm
               belief
               of
               this
               Doctrine
               in
               our
               minds
               ,
               there
               is
               required
               a
               very
               severe
               and
               impartial
               consideration
               of
               the
               Proofs
               and
               Evidences
               upon
               which
               it
               is
               founded
               ;
               and
               considering
               how
               vain
               and
               roving
               our
               thoughts
               are
               ,
               how
               apt
               to
               
                 fly
                 off
              
               from
               any
               serious
               argument
               ,
               and
               especially
               from
               this
               of
               another
               World
               ,
               which
               is
               so
               offensive
               to
               our
               vicious
               appetites
               and
               affections
               ,
               what
               likelihood
               is
               there
               that
               we
               should
               ever
               fix
               our
               mind
               to
               such
               a
               through
               examination
               of
               the
               Proofs
               of
               another
               World
               as
               is
               necessary
               to
               beget
               in
               us
               a
               lively
               belief
               of
               it
               ,
               unless
               God
               ,
               who
               alone
               can
               command
               our
               thoughts
               ,
               co-operates
               with
               us
               ,
               and
               animates
               our
               faint
               indeavours
               with
               his
               grace
               and
               assistance
               ;
               unless
               he
               by
               suggesting
               the
               evidences
               of
               the
               future
               state
               to
               us
               ,
               and
               by
               urging
               and
               repeating
               them
               ,
               imprints
               them
               on
               our
               minds
               with
               all
               their
               natural
               force
               and
               efficacy
               ;
               in
               a
               word
               ,
               unless
               by
               following
               our
               flying
               thoughts
               with
               these
               his
               holy
               inspirations
               ,
               and
               importuning
               them
               with
               ,
               and
               almost
               forcing
               them
               upon
               them
               ,
               he
               at
               last
               prevails
               with
               them
               to
               stay
               and
               
                 look
                 back
              
               and
               consider
               and
               seriously
               to
               ponder
               the
               weight
               and
               force
               of
               them
               ,
               it
               is
               very
               improbable
               they
               should
               ever
               abide
               long
               enough
               upon
               our
               minds
               
               to
               settle
               into
               a
               firm
               and
               efficacious
               belief
               .
               Let
               us
               therefore
               earnestly
               implore
               the
               aid
               and
               assistance
               of
               God
               ,
               and
               beseech
               him
               frequently
               to
               inspire
               our
               minds
               with
               the
               Arguments
               of
               a
               future
               life
               ,
               and
               to
               urge
               ,
               and
               repeat
               and
               set
               them
               home
               upon
               our
               thoughts
               ,
               'till
               by
               a
               due
               consideration
               of
               them
               we
               have
               extracted
               all
               their
               force
               and
               evidence
               ,
               and
               digested
               it
               into
               a
               lively
               and
               active
               belief
               ;
               and
               if
               to
               the
               use
               of
               all
               the
               abovenamed
               means
               you
               do
               but
               add
               this
               of
               Prayer
               and
               Supplication
               ,
               you
               may
               depend
               upon
               it
               ,
               that
               he
               who
               hath
               promised
               to
               open
               unto
               all
               that
               knock
               ,
               and
               to
               be
               found
               of
               all
               that
               seek
               him
               ,
               will
               never
               deny
               you
               any
               grace
               or
               assistance
               that
               is
               necessary
               to
               produce
               in
               you
               this
               fundamental
               Principle
               of
               Religion
               ,
               viz
               ,
               an
               
                 effectual
                 belief
              
               of
               the
               Rewards
               and
               Punishments
               of
               another
               world
               .
            
             
               To
               conclude
               this
               Argument
               therefore
               ,
               since
               this
               belief
               is
               so
               absolutely
               necessary
               to
               subject
               our
               minds
               to
               the
               obligations
               of
               Religion
               ,
               let
               us
               endeavour
               as
               much
               as
               in
               us
               lies
               ,
               to
               found
               it
               in
               our
               reason
               ,
               by
               convincing
               our
               minds
               of
               the
               truth
               and
               force
               of
               those
               evidences
               upon
               which
               it
               is
               proposed
               .
               For
               while
               we
               believe
               upon
               trust
               and
               we
               know
               not
               why
               ,
               our
               faith
               must
               needs
               be
               very
               weak
               and
               infirm
               ,
               and
               like
               a
               Tree
               without
               
               root
               in
               the
               midst
               of
               a
               storm
               ,
               be
               unable
               to
               outstand
               any
               blast
               of
               temptation
               .
               For
               the
               temptations
               of
               sin
               are
               such
               goods
               and
               evils
               as
               are
               evident
               to
               our
               senses
               ,
               which
               do
               most
               certainly
               assure
               us
               that
               there
               are
               such
               things
               in
               the
               World
               as
               pleasure
               and
               
                 profit
                 ,
                 reproach
              
               and
               persecution
               ;
               and
               therefore
               unless
               when
               we
               are
               tempted
               ,
               our
               faith
               can
               confront
               the
               evidence
               of
               Sense
               with
               the
               evidence
               of
               Reason
               ,
               and
               produce
               good
               proof
               of
               those
               future
               Goods
               and
               Evils
               which
               it
               puts
               in
               the
               ballance
               against
               these
               present
               temptations
               ,
               it
               will
               hardly
               be
               able
               to
               withstand
               '
               em
               .
               For
               what
               likelihood
               is
               there
               that
               the
               things
               which
               we
               believe
               without
               proof
               and
               evidence
               ,
               should
               have
               comparably
               that
               force
               and
               influence
               upon
               us
               ,
               as
               the
               things
               which
               we
               know
               ,
               and
               feel
               and
               experience
               ?
               So
               that
               when
               we
               come
               to
               oppose
               a
               Heaven
               and
               a
               Hell
               of
               whose
               reality
               and
               existence
               we
               have
               no
               evidence
               ,
               to
               pleasures
               or
               
                 profits
                 ,
                 reproaches
              
               or
               persecutions
               ,
               which
               strike
               immediately
               on
               our
               senses
               ,
               it
               is
               easie
               to
               prognosticate
               which
               will
               be
               most
               prevalent
               .
            
             
               BUT
               if
               our
               belief
               of
               the
               future
               Rewards
               and
               Punishments
               be
               founded
               on
               such
               evidence
               as
               satisfies
               our
               reason
               ,
               what
               temptation
               in
               the
               World
               is
               there
               that
               can
               prevail
               against
               it
               ;
               what
               good
               is
               there
               that
               can
               
               outbid
               Heaven
               ,
               or
               what
               evil
               that
               can
               vie
               terrours
               with
               Hell
               ?
               For
               we
               see
               by
               experience
               that
               the
               Objects
               of
               our
               faith
               ,
               when
               it
               is
               grounded
               upon
               satisfactory
               evidence
               ,
               do
               as
               much
               influence
               our
               minds
               as
               the
               Objects
               of
               sense
               ;
               they
               who
               never
               saw
               the
               Indies
               unless
               it
               were
               in
               a
               Map
               ,
               and
               so
               can
               only
               believe
               that
               there
               are
               such
               Countries
               ,
               are
               yet
               as
               much
               affected
               with
               the
               rich
               Merchandize
               they
               abound
               with
               as
               those
               who
               have
               been
               there
               ,
               and
               as
               ready
               to
               venture
               their
               Estates
               and
               Persons
               thither
               ,
               through
               the
               danger
               of
               the
               Sea
               ,
               in
               hope
               of
               a
               prosperous
               return
               .
               If
               therefore
               we
               believe
               that
               there
               is
               such
               a
               state
               as
               Heaven
               ,
               with
               as
               full
               satisfaction
               of
               mind
               as
               we
               do
               that
               there
               is
               such
               a
               place
               as
               the
               Indies
               ,
               doubtless
               our
               Faith
               would
               affect
               us
               as
               much
               as
               our
               Eyes
               ,
               and
               we
               should
               be
               as
               forward
               to
               go
               to
               Heaven
               and
               venture
               through
               all
               dangers
               and
               difficulties
               thither
               ,
               as
               if
               we
               had
               been
               there
               already
               and
               had
               seen
               with
               our
               own
               Eyes
               all
               the
               Glories
               and
               Delights
               it
               flows
               and
               abounds
               with
               .
               So
               that
               the
               evidence
               of
               our
               Faith
               ,
               if
               it
               be
               clear
               and
               satisfactory
               ,
               will
               as
               much
               affect
               our
               minds
               as
               the
               evidence
               of
               our
               sense
               ;
               and
               Heaven
               and
               Hell
               will
               as
               vigorously
               influence
               our
               hope
               and
               fear
               ,
               if
               with
               a
               full
               satisfaction
               of
               mind
               we
               believe
               'em
               ,
               as
               if
               
               we
               had
               seen
               and
               felt
               '
               em
               .
               Conceive
               then
               that
               you
               had
               spent
               but
               one
               hour
               in
               
                 Heaven
                 ,
                 surveying
              
               with
               your
               own
               Eyes
               the
               glories
               of
               that
               Place
               ,
               the
               Triumphs
               and
               Exultations
               of
               its
               blessed
               Inhabitants
               ,
               and
               the
               rapturous
               Joys
               and
               delights
               wherewith
               it
               entertains
               'em
               ;
               conceive
               that
               after
               this
               you
               had
               been
               sent
               for
               another
               hour
               into
               Hell
               ,
               and
               had
               there
               been
               spectators
               of
               the
               horrors
               and
               agonies
               of
               the
               damned
               ,
               of
               their
               torture
               ,
               and
               rage
               ,
               and
               dire
               convulsions
               of
               Soul
               ,
               caused
               by
               a
               desperate
               and
               remediless
               misery
               ;
               in
               a
               word
               ,
               conceive
               that
               after
               all
               ,
               you
               had
               been
               dismiss'd
               into
               this
               World
               again
               ,
               to
               choose
               your
               own
               fate
               and
               determine
               your selves
               to
               that
               happy
               or
               this
               miserable
               portion
               for
               ever
               ;
               think
               now
               what
               your
               mind
               and
               resolution
               would
               be
               ;
               whether
               you
               would
               not
               be
               willing
               to
               lose
               any
               thing
               rather
               than
               Heaven
               ,
               or
               to
               endure
               any
               thing
               rather
               than
               Hell
               ;
               whether
               any
               good
               or
               evil
               sin
               can
               tempt
               you
               withal
               ,
               would
               be
               able
               to
               out-tempt
               the
               Rewards
               and
               Punishments
               of
               Eternity
               .
               Doubtless
               no
               ;
               the
               remembrance
               you
               would
               have
               of
               the
               infinite
               Joys
               and
               intolerable
               Miseries
               you
               saw
               in
               that
               other
               World
               ,
               would
               prove
               an
               invincible
               Antidote
               against
               all
               temptation
               .
               Now
               what
               your
               sense
               of
               the
               other
               World
               would
               be
               if
               you
               had
               seen
               it
               ,
               that
               
               will
               your
               belief
               of
               it
               be
               ,
               when
               't
               is
               founded
               upon
               clear
               and
               satisfactory
               evidence
               ;
               't
               will
               be
               an
               infallible
               Counter-charm
               against
               the
               most
               bewitching
               temptations
               ;
               't
               will
               render
               the
               greatest
               goods
               dreadful
               to
               us
               that
               becken
               us
               to
               Hell
               ,
               and
               the
               greatest
               evils
               desireable
               that
               drive
               us
               towards
               Heaven
               .
               For
               Faith
               ,
               saith
               the
               Apostle
               ,
               
                 is
                 the
                 substance
                 of
                 things
                 hoped
                 for
                 and
                 the
                 evidence
                 of
                 things
                 not
                 seen
                 ,
              
               Heb.
               11.1
               .
               that
               is
               ,
               it
               renders
               its
               invisible
               Objects
               as
               real
               and
               evident
               to
               us
               ,
               as
               our
               sense
               doth
               visible
               ones
               ;
               and
               when
               Heaven
               and
               Hell
               are
               become
               as
               evident
               to
               our
               faith
               as
               sensible
               things
               are
               to
               our
               senses
               ,
               what
               good
               or
               evil
               is
               there
               in
               all
               the
               World
               that
               can
               out-tempt
               '
               em
               ?
               For
               what
               good
               is
               there
               so
               good
               as
               Heaven
               ,
               or
               what
               evil
               so
               bad
               as
               Hell
               ?
               So
               that
               if
               our
               belief
               of
               the
               future
               Rewards
               and
               Punishments
               be
               but
               founded
               on
               such
               evidence
               as
               gives
               a
               full
               satisfaction
               to
               our
               minds
               ,
               't
               will
               draw
               our
               Souls
               to
               God
               like
               an
               invincible
               Loadstone
               ,
               in
               despight
               of
               all
               the
               oppositions
               of
               temptations
               from
               without
               ,
               and
               of
               all
               the
               counter-strivings
               of
               a
               corrupt
               nature
               from
               within
               ;
               and
               there
               is
               nothing
               in
               the
               World
               will
               be
               able
               to
               withstand
               it
               ;
               no
               good
               or
               evil
               that
               sin
               can
               promise
               or
               threaten
               that
               will
               have
               the
               power
               to
               resist
               its
               Almighty
               persuasions
               ,
               but
               't
               will
               
               force
               its
               own
               way
               through
               all
               oppositions
               ,
               and
               like
               an
               overflowing
               Torrent
               bear
               down
               all
               our
               carnal
               considerations
               before
               it
               .
            
             
               WHEREFORE
               if
               ever
               we
               mean
               to
               disingage
               our selves
               from
               the
               slavery
               of
               sin
               ,
               and
               entirely
               to
               devote
               our selves
               to
               God
               and
               his
               Service
               ,
               let
               us
               in
               the
               use
               of
               the
               above-named
               Means
               endeavour
               to
               establish
               our
               minds
               in
               a
               firm
               and
               well-grounded
               belief
               of
               the
               other
               World
               ;
               that
               so
               our
               faith
               being
               built
               upon
               a
               sure
               foundation
               of
               Reason
               ,
               may
               be
               able
               to
               outstand
               all
               the
               waves
               of
               temptation
               ,
               and
               to
               chase
               all
               those
               goods
               and
               evils
               before
               it
               that
               stand
               in
               the
               way
               of
               our
               return
               to
               God
               ;
               and
               when
               by
               our
               faith
               we
               have
               so
               far
               overcome
               the
               World
               as
               to
               submit
               and
               resign
               our selves
               to
               God
               in
               despight
               of
               all
               its
               temptations
               ,
               we
               shall
               find
               our
               belief
               of
               the
               other
               World
               every
               day
               grow
               and
               improve
               upon
               our
               hands
               ,
               'till
               at
               last
               it
               commences
               into
               a
               certain
               assurance
               .
               For
               't
               is
               not
               so
               much
               mens
               reason
               as
               their
               lusts
               that
               do
               object
               against
               the
               reality
               of
               the
               future
               World
               ;
               they
               are
               loth
               to
               believe
               it
               ,
               because
               it
               disturbs
               'em
               in
               their
               sinful
               enjoyments
               ,
               and
               so
               their
               will
               employs
               their
               reason
               to
               argue
               against
               it
               ;
               and
               when
               once
               their
               wills
               are
               engaged
               in
               the
               controversie
               ,
               a
               very
               slender
               probability
               will
               weigh
               more
               on
               that
               side
               than
               a
               clear
               Demonstration
               
               on
               the
               other
               .
               When
               therefore
               our
               wills
               are
               
                 taken
                 off
              
               by
               a
               free
               resignation
               of
               'em
               to
               God
               ,
               all
               that
               sinful
               prejudice
               which
               renders
               us
               now
               so
               averse
               to
               believe
               ,
               will
               vanish
               from
               our
               minds
               ;
               and
               then
               we
               shall
               see
               things
               as
               they
               are
               ,
               and
               the
               arguments
               of
               another
               World
               will
               appear
               to
               our
               minds
               with
               such
               a
               convincing
               evidence
               ,
               as
               will
               quickly
               dispel
               all
               our
               doubts
               and
               uncertainties
               ,
               and
               render
               our
               Faith
               equivalent
               to
               a
               clear
               Vision
               .
               So
               that
               we
               shall
               pass
               through
               all
               the
               temptations
               of
               the
               World
               with
               the
               same
               constancy
               and
               resolution
               of
               Soul
               ,
               as
               if
               we
               walked
               in
               
                 open
                 view
              
               of
               Heaven
               and
               Hell
               ,
               and
               these
               mighty
               Objects
               which
               do
               so
               infinitely
               transcend
               all
               the
               Goods
               and
               Evils
               which
               sin
               can
               tempt
               us
               withal
               ,
               will
               have
               as
               victorious
               an
               influence
               on
               our
               lives
               as
               if
               they
               were
               present
               and
               did
               strike
               immediately
               on
               our
               senses
               .
               And
               then
               how
               is
               it
               possible
               that
               any
               temptation
               whatsoever
               should
               be
               able
               to
               cope
               with
               or
               prevail
               against
               '
               em
               ?
               For
               he
               who
               is
               fully
               persuaded
               of
               the
               reality
               of
               Heaven
               and
               Hell
               ,
               must
               be
               utterly
               abandoned
               of
               all
               his
               reason
               ,
               if
               he
               sin
               for
               any
               Goods
               sake
               that
               is
               less
               than
               Heaven
               ,
               or
               for
               any
               Evils
               sake
               that
               is
               less
               than
               Hell.
               When
               therefore
               we
               are
               drawn
               to
               God
               by
               such
               invincible
               hopes
               and
               fears
               as
               
               the
               firm
               belief
               of
               the
               other
               World
               will
               suggest
               to
               us
               ,
               how
               is
               it
               possible
               that
               any
               temptation
               of
               sin
               should
               either
               dissuade
               us
               from
               coming
               to
               him
               ,
               or
               persuade
               us
               to
               forsake
               him
               ?
               Wherefore
               it
               concerns
               us
               to
               take
               all
               possible
               care
               to
               ground
               our
               faith
               well
               and
               improve
               and
               strengthen
               it
               ,
               that
               so
               in
               despight
               of
               all
               temptations
               it
               may
               influence
               our
               wills
               and
               govern
               our
               practice
               ,
               and
               safely
               conduct
               us
               through
               all
               the
               snares
               of
               this
               Life
               ,
               and
               at
               length
               bring
               us
               home
               to
               everlasting
               Happiness
               .
            
          
        
         
           
             CHAP.
             VI.
             Of
             the
             necessity
             of
             having
             
               right
               Apprehensions
            
             of
             God
             ,
             in
             order
             to
             our
             being
             
               truly
               Religious
            
             .
          
           
             IT
             is
             a
             Noble
             and
             Celebrated
             passage
             of
             Epictetus
             ,
             Ch.
             38.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             i.
             e.
             
               Know
               that
               the
               main
               foundation
               of
               Piety
               is
               this
               ,
               to
               have
               right
               apprehensions
               of
               the
               nature
               of
               God
               ,
               and
               to
               be
               sensible
               
               that
               he
               is
               ,
               and
               that
               he
               governs
               the
               World
               well
               and
               justly
            
             ;
             and
             accordingly
             the
             Psalmist
             speaking
             of
             God
             ,
             tells
             us
             ,
             
               They
               that
               know
               thy
               name
               will
               put
               their
               trust
               in
               thee
               ,
            
             Psalm
             9.10
             .
             
               i.
               e.
            
             They
             who
             have
             made
             a
             true
             discovery
             of
             thy
             Nature
             ,
             and
             by
             observing
             as
             I
             have
             done
             the
             glorious
             effects
             of
             thy
             Wisdom
             ,
             and
             Power
             and
             Justice
             and
             Goodness
             ,
             have
             formed
             in
             their
             minds
             right
             and
             genuine
             apprehensions
             concerning
             thee
             ,
             will
             make
             no
             scruple
             to
             place
             their
             whole
             trust
             and
             confidence
             in
             thee
             ;
             which
             is
             equally
             true
             of
             all
             other
             acts
             of
             Piety
             and
             Religion
             .
             For
             the
             true
             knowledg
             of
             God
             will
             as
             much
             influence
             our
             minds
             to
             love
             and
             adore
             him
             ,
             to
             praise
             him
             and
             submit
             to
             him
             ,
             as
             to
             put
             our
             trust
             in
             him
             ;
             and
             hence
             St.
             Paul
             ascribes
             all
             the
             impiety
             and
             wickedness
             of
             the
             Gentiles
             to
             their
             
               not
               liking
               to
               retain
               God
               in
               their
               knowledg
               ,
            
             i.
             e.
             to
             their
             wicked
             aversion
             to
             the
             true
             and
             genuin
             Notions
             of
             God
             ,
             Rom.
             1.28
             .
          
           
             IN
             the
             prosecution
             of
             this
             Argument
             I
             shall
             endeavour
             these
             three
             things
             :
          
           
             First
             ,
             To
             shew
             in
             what
             respects
             right
             apprehensions
             of
             God
             are
             necessary
             to
             our
             being
             
               truly
               Religious
            
             .
          
           
           
             Secondly
             ,
             To
             lay
             down
             some
             Rules
             for
             the
             forming
             of
             right
             apprehensions
             of
             God
             in
             our
             minds
             .
          
           
             Thirdly
             ,
             To
             assign
             and
             remove
             the
             common
             causes
             of
             our
             misapprehensions
             concerning
             him
             .
          
           
             
               SECT
               .
               I.
               In
               what
               respects
               right
               Apprehensions
               of
               God
               are
               necessary
               to
               our
               being
               truly
               Religious
               .
            
             
               IN
               general
               ,
               whatsoever
               is
               requisite
               to
               render
               Men
               
                 truly
                 religious
              
               must
               be
               derived
               from
               true
               apprehensions
               of
               God
               ,
               who
               is
               the
               great
               Object
               of
               Religion
               .
               For
               Religion
               being
               the
               rule
               of
               divine
               Service
               must
               it self
               be
               regulated
               by
               the
               divine
               Nature
               ,
               and
               without
               a
               right
               understanding
               of
               the
               nature
               of
               God
               ,
               it
               is
               impossible
               we
               should
               regulate
               our
               religion
               by
               it
               .
               Now
               to
               the
               right
               conduct
               and
               due
               regulation
               of
               our
               Religion
               ,
               it
               is
               requisite
               ,
               first
               ,
               that
               we
               should
               be
               rightly
               informed
               what
               services
               are
               pleasing
               to
               God
               ;
               secondly
               ,
               that
               we
               proceed
               upon
               a
               true
               Principle
               in
               serving
               him
               ;
               
               thirdly
               ,
               that
               we
               direct
               our
               Services
               to
               a
               right
               end
               ;
               fourthly
               ,
               that
               we
               be
               furnished
               with
               sufficient
               motives
               to
               engage
               us
               to
               serve
               him
               ;
               the
               want
               of
               either
               of
               which
               will
               prove
               an
               irreparable
               flaw
               in
               the
               very
               foundation
               of
               our
               Religion
               ,
               and
               render
               the
               whole
               not
               only
               infirm
               but
               defective
               in
               its
               very
               constitution
               .
               And
               in
               all
               these
               
                 respects
                 right
                 Apprehensions
              
               of
               God
               are
               indispensably
               necessary
               .
            
             
               First
               ,
               They
               are
               necessary
               to
               inform
               us
               what
               Services
               are
               pleasing
               to
               God.
               
            
             
               Secondly
               ,
               They
               are
               necessary
               to
               inspire
               us
               with
               the
               true
               Principle
               upon
               which
               we
               must
               serve
               him
               .
            
             
               Thirdly
               ,
               They
               are
               necessary
               to
               direct
               us
               to
               the
               true
               end
               for
               whieh
               we
               must
               serve
               him
               .
            
             
               Fourthly
               ,
               They
               are
               necessary
               to
               furnish
               us
               with
               proper
               motives
               and
               encouragements
               to
               engage
               us
               to
               serve
               him
               .
            
             
               I.
               A
               
                 right
                 apprehension
              
               of
               God
               is
               necessary
               to
               instruct
               us
               what
               services
               are
               pleasing
               to
               God.
               For
               to
               be
               sure
               nothing
               can
               be
               pleasing
               to
               him
               but
               what
               is
               agreeable
               to
               the
               perfections
               of
               his
               Nature
               ,
               which
               are
               the
               Originals
               from
               whence
               the
               eternal
               Laws
               of
               Religion
               are
               transcribed
               ;
               unless
               therefore
               we
               know
               what
               his
               perfections
               are
               ,
               how
               is
               it
               possible
               we
               should
               know
               what
               
               services
               are
               agreeable
               to
               '
               em
               ?
               If
               you
               would
               serve
               a
               Prince
               gratefully
               and
               acceptably
               ,
               you
               must
               inform
               your self
               beforehand
               what
               his
               nature
               and
               disposition
               is
               ,
               that
               so
               you
               may
               accommodate
               your self
               thereunto
               ,
               and
               compose
               your
               actions
               and
               behaviour
               accordingly
               ;
               that
               you
               may
               furnish
               him
               with
               fresh
               pleasures
               if
               he
               be
               soft
               and
               voluptuous
               ,
               or
               blow
               him
               up
               with
               flatteries
               ,
               if
               he
               be
               proud
               and
               vainglorious
               ;
               that
               if
               he
               be
               covetous
               and
               tyrannical
               ,
               you
               may
               spunge
               and
               oppress
               his
               people
               and
               drein
               their
               wealth
               into
               his
               Coffers
               ;
               if
               just
               and
               beneficent
               ,
               you
               may
               assist
               and
               forward
               him
               in
               righting
               the
               injuries
               ,
               correcting
               the
               miscarriages
               ,
               and
               alleviating
               the
               burthens
               of
               his
               Subjects
               .
               And
               thus
               if
               you
               would
               serve
               the
               great
               King
               of
               the
               World
               in
               such
               ways
               as
               are
               pleasing
               and
               acceptable
               to
               him
               ,
               you
               must
               study
               his
               Nature
               ,
               and
               endeavour
               to
               enform
               your selves
               which
               way
               his
               infinite
               perfections
               do
               incline
               him
               ,
               that
               so
               you
               may
               know
               how
               to
               comport
               your selves
               towards
               him
               and
               to
               render
               him
               such
               Services
               as
               are
               agreeable
               to
               his
               Nature
               .
               For
               there
               is
               no
               rule
               in
               the
               World
               but
               onely
               that
               of
               his
               Nature
               ,
               by
               which
               you
               can
               certainly
               conclude
               what
               will
               please
               him
               ;
               and
               though
               he
               hath
               told
               you
               by
               express
               Revelation
               what
               services
               he
               expects
               and
               what
               
               will
               please
               him
               ,
               yet
               without
               recurring
               to
               the
               rule
               of
               his
               Nature
               ,
               you
               can
               never
               be
               secure
               either
               that
               what
               he
               told
               you
               is
               true
               ,
               or
               that
               what
               he
               told
               you
               was
               pleasing
               to
               him
               then
               ,
               is
               still
               pleasing
               to
               him
               now
               .
               For
               how
               can
               you
               be
               secure
               either
               that
               he
               told
               you
               truly
               what
               Services
               were
               pleasing
               to
               him
               ,
               but
               only
               from
               the
               truth
               and
               veracity
               of
               his
               Nature
               ,
               or
               that
               the
               Services
               which
               were
               pleasing
               to
               him
               then
               ,
               are
               pleasing
               to
               him
               now
               ,
               but
               from
               the
               stability
               and
               unchangeableness
               of
               his
               Nature
               .
               So
               that
               in
               our
               enquiries
               after
               what
               is
               pleasing
               to
               God
               ,
               we
               cannot
               depend
               upon
               his
               Word
               without
               consulting
               his
               Nature
               ,
               which
               is
               not
               only
               the
               Security
               but
               also
               the
               Test
               of
               his
               Word
               .
               For
               it
               's
               certain
               that
               that
               cannot
               be
               God's
               Word
               which
               contradicts
               his
               Nature
               ,
               and
               what
               plausible
               pretence
               soever
               any
               Doctrine
               may
               make
               to
               
                 divine
                 Revelation
              
               ,
               if
               it
               teach
               or
               command
               any
               thing
               that
               is
               apparently
               repugnant
               to
               the
               
                 divine
                 Perfections
              
               ,
               we
               ought
               for
               that
               reason
               to
               conclude
               it
               an
               Imposture
               ;
               it
               being
               much
               more
               possible
               that
               the
               most
               plausible
               pretence
               to
               Revelation
               should
               be
               false
               ,
               than
               that
               God
               should
               reveal
               any
               Doctrine
               that
               is
               repugnant
               to
               his
               Nature
               .
               So
               that
               in
               all
               our
               Enquiries
               what
               is
               pleasing
               to
               God
               ,
               our
               
                 last
                 appeal
              
               must
               be
               to
               his
               Nature
               ,
               which
               
               is
               the
               great
               Standard
               of
               Good
               and
               Evil
               ,
               by
               which
               we
               are
               to
               measure
               what
               is
               pleasing
               and
               displeasing
               to
               him
               .
            
             
               WHILST
               therefore
               we
               are
               ignorant
               of
               God's
               Nature
               ,
               or
               possessed
               with
               wrong
               and
               false
               apprehensions
               of
               it
               ,
               we
               must
               necessarily
               wander
               in
               the
               dark
               ,
               and
               neither
               know
               what
               to
               do
               nor
               how
               to
               behave
               our selves
               towards
               him
               .
               For
               how
               can
               we
               imagine
               what
               will
               please
               or
               displease
               a
               dark
               and
               unknown
               Nature
               ,
               whose
               bent
               and
               inclinations
               we
               are
               utterly
               unacquainted
               with
               ;
               but
               if
               we
               are
               under
               false
               apprehensions
               of
               his
               Nature
               ,
               they
               must
               necessarily
               mislead
               us
               in
               our
               behaviour
               towards
               him
               ,
               and
               put
               us
               upon
               false
               ways
               of
               serving
               and
               pleasing
               him
               .
               Thus
               if
               we
               apprehend
               him
               to
               be
               a
               froward
               and
               testy
               Being
               ,
               that
               is
               apt
               to
               be
               pleased
               and
               displeased
               with
               Trifles
               ,
               in
               conformity
               to
               our
               apprehension
               of
               his
               Nature
               ,
               we
               shall
               offer
               him
               a
               trifling
               Service
               ,
               a
               Service
               made
               up
               of
               Pageantry
               and
               Complement
               ,
               of
               pompous
               shew
               and
               ceremonious
               respects
               and
               empty
               formalities
               ;
               For
               such
               a
               trifling
               Worship
               is
               in
               it self
               most
               proper
               for
               such
               a
               humorous
               Divinity
               .
               So
               if
               we
               apprehend
               him
               to
               be
               of
               an
               imperious
               and
               tyrannical
               nature
               ,
               that
               governs
               himself
               and
               the
               World
               by
               a
               blind
               and
               obstinate
               Will
               ,
               without
               any
               regard
               to
               the
               
                 eternal
                 reasons
              
               of
               
               things
               ,
               we
               shall
               worship
               him
               as
               the
               Indians
               do
               their
               arbitrary
               Devils
               ,
               
                 i.
                 e.
              
               follow
               him
               with
               houlings
               and
               lamentations
               ,
               with
               trembling
               hearts
               and
               frighted
               looks
               ,
               and
               dismal
               tones
               ,
               and
               by
               flattering
               him
               with
               praises
               and
               fauning
               upon
               him
               with
               slavish
               submissions
               and
               addresses
               endeavour
               to
               collogue
               with
               Heaven
               ,
               and
               ingratiate
               our selves
               with
               its
               dreadful
               Majesty
               ;
               for
               what
               can
               be
               more
               agreeable
               to
               such
               a
               tyrannical
               Divinity
               than
               such
               a
               forc'd
               and
               slavish
               Worship
               ?
               In
               a
               word
               ,
               if
               we
               apprehend
               him
               to
               be
               a
               fond
               and
               indulgent
               Being
               ,
               that
               is
               governed
               by
               a
               foolish
               pity
               and
               blind
               commiseration
               ,
               we
               shall
               not
               fail
               to
               render
               him
               a
               sutable
               Worship
               ,
               
                 i.
                 e.
              
               to
               retire
               and
               grow
               melancholly
               ,
               to
               whine
               and
               bemoan
               our selves
               ;
               to
               deject
               our
               looks
               and
               disfigure
               our
               countenances
               ,
               and
               teaze
               our
               Souls
               into
               fits
               of
               fruitless
               compunction
               ,
               that
               so
               by
               the
               soft
               Rhetorick
               of
               a
               well-acted
               sorrow
               we
               may
               pierce
               his
               bowels
               and
               melt
               him
               into
               pity
               and
               compassion
               towards
               us
               ;
               for
               what
               can
               be
               more
               prevalent
               with
               such
               a
               soft
               and
               indulgent
               Deity
               ,
               than
               such
               a
               mournful
               and
               passionate
               Religion
               ?
               Thus
               whilst
               we
               have
               wrongful
               apprehensions
               of
               God
               ,
               they
               must
               necessarily
               mislead
               us
               into
               false
               ways
               of
               Worship
               ,
               because
               we
               can
               no
               otherwise
               worship
               him
               than
               by
               rendering
               
               him
               such
               Services
               as
               are
               sutable
               to
               the
               apprehensions
               we
               have
               of
               his
               Nature
               ;
               and
               therefore
               while
               we
               think
               any
               otherwise
               of
               his
               Nature
               than
               
                 it
                 is
              
               ,
               we
               must
               necessarily
               think
               such
               Services
               sutable
               to
               it
               as
               
                 are
                 not
              
               .
            
             
               BUT
               if
               we
               truly
               understand
               what
               God
               is
               ,
               we
               cannot
               but
               apprehend
               what
               Worship
               is
               sutable
               to
               him
               ,
               by
               that
               Eternal
               congruity
               and
               proportion
               that
               there
               is
               between
               things
               and
               things
               ;
               which
               is
               as
               obvious
               to
               mens
               minds
               ,
               as
               sounds
               and
               colours
               to
               their
               ears
               and
               eyes
               .
               If
               God
               be
               a
               Being
               endowed
               with
               such
               and
               such
               Perfections
               ,
               every
               Mans
               mind
               will
               tell
               him
               that
               between
               such
               an
               Object
               and
               such
               actions
               and
               affections
               there
               is
               a
               natural
               congruity
               ,
               and
               therefore
               so
               and
               so
               he
               ought
               to
               be
               treated
               and
               
                 address'd
                 to
              
               ,
               with
               such
               and
               such
               actions
               and
               affections
               to
               be
               served
               and
               worship'd
               .
               So
               that
               if
               we
               apprehend
               God
               truly
               as
               he
               is
               ,
               circled
               with
               all
               his
               natural
               glories
               and
               perfections
               ,
               our
               apprehensions
               will
               produce
               in
               us
               such
               affections
               ,
               and
               our
               affections
               such
               deportment
               and
               behaviour
               towards
               him
               as
               are
               sutable
               to
               the
               perfections
               of
               his
               Nature
               ,
               and
               we
               shall
               worship
               him
               with
               such
               Services
               as
               will
               both
               please
               and
               become
               him
               ;
               with
               admiring
               thoughts
               and
               dutiful
               wills
               and
               God-like
               
               affections
               ;
               with
               an
               ingenuous
               fear
               ,
               a
               humble
               confidence
               and
               an
               obedient
               love
               ;
               with
               chearful
               Praises
               and
               profound
               Adorations
               ,
               with
               
                 sober
                 ,
                 wise
              
               and
               rational
               Devotions
               ;
               such
               as
               will
               wing
               and
               employ
               our
               best
               affections
               and
               most
               noble
               faculties
               ;
               For
               't
               is
               such
               a
               Worship
               only
               that
               can
               sute
               such
               Perfections
               and
               please
               such
               a
               Nature
               as
               Gods.
               
            
             
               II.
               A
               
                 right
                 apprehension
              
               of
               God
               is
               also
               necessary
               to
               inspire
               us
               with
               the
               best
               Principle
               of
               serving
               him
               .
               For
               it
               's
               certain
               that
               there
               is
               no
               Principle
               in
               humane
               Nature
               that
               will
               so
               effectually
               engage
               us
               to
               the
               service
               of
               God
               ,
               or
               render
               our
               service
               so
               acceptable
               to
               him
               ,
               as
               that
               of
               Love
               ;
               which
               will
               tune
               our
               wills
               into
               such
               an
               Harmony
               with
               Gods
               ,
               that
               we
               shall
               no
               longer
               chuse
               and
               refuse
               according
               to
               our
               particular
               likings
               and
               dislikings
               ,
               but
               what
               is
               most
               pleasing
               or
               displeasing
               to
               him
               will
               be
               so
               to
               us
               ;
               and
               our
               wills
               being
               thus
               united
               and
               subjected
               to
               his
               ,
               our
               obedience
               will
               extend
               to
               all
               his
               Commands
               ,
               and
               admit
               no
               other
               bounds
               but
               his
               Will
               and
               Pleasure
               .
               Whereas
               if
               we
               do
               not
               obey
               him
               out
               of
               love
               ,
               we
               shall
               indeavour
               to
               contract
               our
               obedience
               into
               as
               narrow
               a
               compass
               as
               may
               be
               ,
               because
               we
               shall
               render
               it
               to
               him
               with
               a
               grudging
               mind
               ,
               and
               consequently
               with
               a
               
               narrow
               and
               stingy
               hand
               ;
               for
               we
               shall
               serve
               him
               no
               farther
               than
               we
               are
               driven
               by
               fear
               and
               the
               restless
               importunities
               of
               a
               clamorous
               conscience
               ,
               and
               so
               consequently
               fall
               infinitely
               short
               of
               our
               duty
               ,
               and
               take
               up
               in
               a
               partial
               and
               hypocritical
               obedience
               .
               For
               while
               we
               do
               not
               love
               him
               ,
               it
               is
               impossible
               we
               should
               obey
               him
               with
               a
               ready
               will
               ,
               which
               is
               the
               proper
               seat
               of
               his
               Empire
               ;
               and
               while
               we
               obey
               him
               with
               a
               stubborn
               and
               rebellious
               will
               ,
               we
               are
               only
               his
               slaves
               ,
               but
               the
               Devils
               subjects
               .
               'Till
               therefore
               we
               do
               obey
               him
               ,
               at
               least
               in
               some
               measure
               ,
               from
               a
               Principle
               of
               love
               ,
               it
               is
               impossible
               our
               obedience
               should
               be
               either
               universal
               or
               sincere
               .
            
             
               But
               to
               the
               inspiring
               our
               Souls
               with
               this
               Principle
               ,
               there
               is
               nothing
               more
               necessary
               than
               
                 right
                 apprehensions
              
               of
               God
               ,
               who
               in
               himself
               is
               doubtless
               the
               most
               amiable
               of
               beings
               ,
               as
               having
               all
               those
               Perfections
               in
               infinite
               degrees
               that
               can
               beget
               or
               deserve
               a
               rational
               affection
               .
               So
               that
               we
               cannot
               think
               him
               to
               be
               any
               way
               otherwise
               than
               he
               is
               ,
               without
               thinking
               him
               less
               lovely
               ,
               and
               detracting
               more
               or
               less
               from
               the
               infinite
               beauty
               of
               his
               Nature
               ;
               For
               since
               he
               cannot
               be
               more
               lovely
               than
               he
               is
               
                 in
                 himself
              
               ,
               every
               false
               apprehension
               of
               him
               must
               needs
               represent
               him
               less
               lovely
               .
               
               But
               since
               of
               all
               his
               Perfections
               that
               of
               his
               Goodness
               is
               the
               most
               powerful
               motive
               and
               ingagement
               of
               Love
               ,
               there
               is
               nothing
               more
               necessary
               to
               kindle
               our
               love
               to
               him
               than
               
                 right
                 apprehensions
              
               thereof
               .
               For
               being
               infinitely
               good
               ,
               as
               he
               is
               ,
               in
               his
               own
               Nature
               ,
               it
               is
               impossible
               we
               should
               conceive
               him
               to
               be
               better
               than
               he
               is
               ;
               and
               therefore
               every
               false
               notion
               we
               entertain
               of
               his
               goodness
               must
               necessarily
               detract
               from
               it
               ,
               and
               so
               much
               as
               we
               detract
               from
               his
               goodness
               ,
               so
               much
               we
               detract
               from
               the
               principal
               reason
               and
               motive
               of
               our
               loving
               him
               .
               And
               therefore
               in
               order
               to
               the
               ingaging
               of
               our
               love
               to
               him
               ,
               it
               concerns
               us
               above
               all
               things
               not
               to
               entertain
               any
               Opinion
               of
               him
               that
               reflects
               a
               disparagement
               on
               his
               goodness
               .
               For
               too
               many
               such
               Opinions
               there
               are
               that
               have
               been
               imbibed
               among
               Christians
               as
               the
               fundamental
               Principles
               of
               their
               Orthodoxy
               ;
               namely
               such
               as
               these
               ,
               that
               Gods
               
                 Sovereign
                 Will
              
               is
               the
               sole
               rule
               of
               his
               actions
               ,
               and
               that
               he
               doth
               things
               not
               because
               they
               are
               just
               and
               reasonable
               ,
               but
               that
               they
               are
               just
               and
               reasonable
               because
               he
               doth
               'em
               ;
               as
               if
               he
               were
               merely
               an
               
                 Omnipotent
                 ,
                 blind
              
               Will
               that
               acts
               without
               Reason
               ,
               and
               did
               run
               through
               the
               World
               like
               an
               irresistible
               Whirlwind
               ,
               hurrying
               all
               things
               before
               him
               without
               any
               consideration
               of
               right
               or
               
               wrong
               ;
               That
               his
               Decrees
               of
               Governing
               and
               disposing
               his
               creatures
               are
               wholly
               founded
               in
               his
               absolute
               and
               irresistible
               Will
               ,
               that
               determins
               of
               the
               everlasting
               fate
               of
               Souls
               without
               any
               reason
               ,
               or
               foresight
               ,
               or
               condition
               ;
               that
               by
               this
               his
               unaccountable
               Will
               he
               hath
               impaled
               the
               far
               greater
               part
               of
               'em
               within
               an
               absolute
               Decree
               of
               Reprobation
               ,
               for
               no
               other
               end
               but
               that
               Nimrod-like
               he
               might
               have
               game
               enough
               to
               sport
               and
               breath
               his
               vengeance
               for
               ever
               ;
               and
               that
               having
               nailed
               'em
               to
               this
               woful
               cross
               by
               this
               his
               dire
               Decree
               ,
               he
               bids
               'em
               
                 save
                 themselves
              
               and
               
                 come
                 down
              
               ,
               as
               those
               cruel
               Mockers
               did
               our
               Saviour
               ,
               and
               because
               they
               do
               not
               
                 obey
                 ,
                 torments
              
               and
               cruciates
               'em
               for
               ever
               ,
               though
               he
               knows
               they
               are
               not
               able
               to
               do
               it
               
                 of
                 themselves
              
               ,
               and
               hath
               purposed
               never
               to
               enable
               'em
               to
               do
               it
               .
               Which
               Opinions
               do
               represent
               God
               in
               such
               a
               formidable
               dress
               ,
               circled
               with
               such
               a
               stern
               and
               gastly
               Majesty
               ,
               as
               is
               more
               apt
               to
               inspire
               us
               with
               horror
               than
               love
               .
               For
               though
               by
               persuading
               our selves
               that
               we
               are
               of
               the
               small
               number
               of
               his
               elected
               Favourites
               ,
               we
               may
               work
               our
               minds
               into
               some
               degree
               of
               love
               to
               him
               ;
               yet
               when
               we
               consider
               how
               severely
               he
               hath
               treated
               the
               rest
               of
               our
               fellow
               Creatures
               ,
               without
               any
               other
               reason
               but
               his
               own
               Will
               ,
               this
               will
               intermingle
               such
               a
               
               grimness
               with
               his
               smiles
               ,
               such
               a
               terrour
               with
               those
               Charms
               for
               which
               we
               love
               him
               ,
               as
               must
               necessarily
               damp
               the
               fervours
               of
               our
               love
               ,
               and
               ever
               and
               anon
               freez
               it
               into
               horror
               and
               astonishment
               ,
               and
               so
               fear
               will
               be
               at
               least
               the
               predominant
               Principle
               of
               our
               Obedience
               ;
               and
               while
               it
               is
               so
               ,
               our
               Religion
               must
               needs
               languish
               under
               great
               imperfections
               and
               infirmities
               .
               For
               while
               our
               fear
               and
               dread
               of
               God
               is
               the
               governing
               Principle
               of
               our
               Religion
               ,
               we
               shall
               but
               do
               penance
               in
               all
               our
               addresses
               to
               him
               ,
               and
               every
               act
               of
               our
               Obedience
               will
               be
               a
               kind
               of
               Martyrdom
               ,
               so
               that
               we
               shall
               never
               be
               able
               to
               entertain
               any
               chearful
               converse
               or
               friendly
               Society
               with
               him
               ,
               and
               yet
               serve
               him
               we
               must
               ,
               for
               fear
               our
               neglect
               of
               him
               should
               rouse
               his
               Vengeance
               against
               us
               ;
               and
               between
               this
               necessity
               of
               coming
               to
               him
               ,
               and
               this
               fearfulness
               of
               approaching
               him
               ,
               what
               can
               there
               be
               begotten
               but
               a
               forced
               and
               constrain'd
               Devotion
               ,
               which
               because
               we
               do
               not
               love
               we
               would
               willingly
               leave
               ,
               did
               not
               our
               dread
               and
               horror
               of
               him
               drag
               us
               to
               his
               Altars
               .
               And
               as
               we
               shall
               serve
               him
               with
               a
               forc'd
               Obedience
               ,
               so
               we
               shall
               obey
               him
               with
               a
               sordid
               and
               nigardly
               affection
               ;
               and
               while
               we
               grudg
               him
               our
               Obedience
               ,
               we
               shall
               be
               most
               backward
               to
               obey
               him
               in
               those
               instances
               of
               Duty
               that
               are
               of
               greatest
               
               moment
               and
               most
               pleasing
               to
               him
               ,
               and
               most
               forward
               in
               those
               that
               are
               of
               least
               concern
               and
               most
               pleasing
               to
               our selves
               .
               Thus
               while
               our
               minds
               are
               ridden
               with
               sour
               and
               rigid
               apprehensions
               of
               God
               ,
               they
               will
               inspire
               us
               with
               a
               slavish
               dread
               of
               him
               ,
               and
               that
               will
               restrain
               and
               contract
               our
               Obedience
               to
               him
               .
               Thus
               
                 Maximus
                 Tyrius
              
               excellently
               represents
               the
               case
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 i.
                 e.
              
               the
               truly
               religious
               Man
               is
               the
               friend
               of
               God
               ,
               but
               the
               superstitious
               is
               his
               flatterer
               ,
               and
               the
               former
               is
               happy
               but
               the
               latter
               miserable
               ;
               for
               the
               one
               being
               encouraged
               by
               his
               own
               Vertue
               ,
               approaches
               God
               without
               any
               slavish
               fear
               and
               dread
               ,
               but
               the
               other
               being
               debased
               with
               the
               sense
               of
               his
               own
               wickedness
               approaches
               him
               with
               trembling
               and
               despair
               ,
               dreading
               him
               as
               a
               cruel
               Tyrant
               ,
               Dissert
               .
               4.
               
            
             
               IF
               therefore
               we
               would
               render
               him
               a
               
                 chearful
                 ,
                 free
              
               ,
               and
               universal
               Obedience
               ,
               we
               must
               endeavour
               to
               represent
               him
               fairly
               to
               our
               own
               minds
               ,
               and
               to
               think
               of
               him
               as
               he
               is
               ,
               and
               as
               he
               hath
               represented
               himself
               in
               
               the
               holy
               Scriptures
               ,
               
                 i.
                 e.
              
               as
               a
               bountiful
               benefactor
               to
               all
               his
               Creation
               ,
               and
               an
               universal
               lover
               of
               the
               Souls
               of
               men
               ;
               that
               would
               have
               
                 all
                 men
                 to
                 be
                 saved
                 ,
                 and
                 to
                 come
                 to
                 the
                 knowledge
                 of
                 the
                 truth
                 ,
              
               and
               doth
               heartily
               and
               readily
               contribute
               to
               our
               eternal
               welfare
               ;
               that
               leaves
               no
               art
               of
               love
               ,
               no
               method
               of
               kindness
               unattempted
               to
               rescue
               us
               from
               eternal
               perdition
               ,
               and
               when
               we
               have
               utterly
               baffled
               and
               defeated
               them
               all
               ,
               doth
               most
               unwillingly
               abandon
               us
               to
               the
               woful
               fate
               we
               have
               chosen
               and
               prepared
               for
               our selves
               ;
               that
               in
               punishing
               even
               the
               most
               incorrigible
               sinners
               doth
               not
               at
               all
               design
               to
               wreak
               and
               gratifie
               his
               own
               revenge
               ,
               but
               to
               
                 do
                 good
              
               to
               the
               World
               ,
               and
               warn
               others
               by
               their
               sufferings
               not
               to
               imitate
               their
               sins
               ;
               And
               in
               a
               word
               ,
               that
               importunately
               invites
               us
               back
               when
               we
               are
               
                 gone
                 astray
              
               ,
               and
               upon
               our
               return
               graciously
               receives
               us
               ,
               and
               when
               he
               hath
               received
               us
               is
               infinitely
               industrious
               to
               prepare
               us
               for
               happiness
               ,
               and
               when
               he
               hath
               prepared
               us
               abundantly
               rewards
               us
               ,
               and
               when
               he
               hath
               rewarded
               us
               everlastingly
               triumphs
               in
               our
               Glory
               and
               beatitude
               ;
               these
               and
               such
               like
               thoughts
               are
               truly
               worthy
               of
               God
               ,
               and
               befitting
               the
               infinite
               goodness
               of
               his
               Nature
               ,
               and
               as
               such
               do
               earnestly
               recommend
               him
               to
               our
               affections
               ,
               as
               the
               most
               amiable
               
               and
               indearing
               object
               in
               the
               World
               ;
               and
               when
               by
               such
               recommendation
               they
               have
               captivated
               our
               affections
               ,
               and
               kindled
               our
               hearts
               into
               an
               unfained
               love
               of
               him
               ,
               they
               have
               inspired
               us
               with
               such
               a
               vigorous
               Principle
               of
               action
               ,
               as
               will
               both
               animate
               and
               innoble
               our
               Religion
               ,
               and
               render
               it
               truly
               worthy
               of
               God
               and
               our selves
               ;
               For
               then
               we
               shall
               serve
               him
               with
               a
               free
               and
               dutiful
               will
               ,
               a
               liberal
               affection
               ,
               and
               a
               chearful
               heart
               ,
               and
               consequently
               render
               him
               a
               full
               ,
               and
               generous
               ,
               and
               willing
               obedience
               .
               For
               so
               holy
               David
               tells
               us
               ,
               Psal.
               119.32
               .
               
                 I
                 will
                 run
                 the
                 ways
                 of
                 thy
                 Commandments
                 when
                 thou
                 shalt
                 enlarge
                 my
                 heart
                 ,
                 i.
                 e.
              
               when
               thou
               shalt
               open
               and
               widen
               my
               heart
               with
               the
               love
               of
               thee
               (
               for
               so
               St.
               Paul
               expounds
               the
               Phrase
               ,
               2
               Cor.
               6.11
               .
               )
               I
               shall
               most
               readily
               and
               chearfully
               obey
               thee
               .
            
             
               III.
               A
               
                 right
                 apprehension
              
               of
               God
               is
               also
               necessary
               to
               direct
               us
               to
               the
               end
               for
               which
               we
               are
               to
               serve
               him
               ;
               without
               which
               it
               is
               impossible
               we
               should
               serve
               him
               acceptably
               .
               For
               as
               a
               good
               intention
               doth
               not
               justifie
               a
               bad
               action
               ,
               so
               neither
               doth
               a
               good
               action
               a
               bad
               intention
               ,
               and
               unless
               both
               are
               good
               ,
               neither
               are
               acceptable
               .
               If
               I
               do
               an
               action
               that
               is
               materially
               good
               with
               respect
               to
               a
               bad
               end
               ,
               I
               unhallow
               and
               vitiate
               it
               ,
               and
               render
               it
               formally
               evil
               .
               If
               I
               fast
               for
               strife
               ,
               
               or
               give
               Alms
               for
               vain-glory
               ,
               or
               pray
               to
               give
               a
               colour
               to
               my
               Rapines
               and
               Oppressions
               ;
               my
               very
               Devotion
               is
               a
               cheat
               ,
               my
               Mortification
               a
               lie
               ,
               and
               my
               Charity
               an
               imposture
               .
               So
               that
               in
               order
               to
               our
               serving
               of
               God
               acceptably
               ,
               it
               's
               necessary
               we
               should
               direct
               those
               services
               we
               render
               him
               to
               their
               right
               and
               proper
               end
               ;
               and
               what
               that
               is
               we
               cannot
               well
               understand
               unless
               we
               have
               a
               
                 right
                 apprehension
              
               of
               his
               nature
               ;
               for
               to
               be
               sure
               God
               hath
               proposed
               that
               to
               us
               for
               the
               end
               of
               our
               Worship
               ,
               which
               is
               most
               agreeable
               to
               his
               own
               perfection
               ,
               and
               therefore
               unless
               we
               have
               a
               right
               Notion
               of
               his
               perfections
               ,
               how
               can
               we
               rightly
               apprehend
               what
               end
               is
               most
               agreeable
               to
               them
               ?
               As
               for
               instance
               ,
               the
               right
               end
               of
               our
               serving
               him
               ,
               is
               that
               we
               may
               glorifie
               him
               for
               ever
               in
               an
               everlasting
               participation
               of
               his
               perfection
               and
               happiness
               ;
               and
               this
               we
               can
               be
               no
               otherwise
               certain
               of
               ,
               than
               by
               a
               true
               survey
               and
               inspection
               of
               his
               nature
               ,
               which
               will
               instruct
               us
               that
               being
               infinitely
               perfect
               as
               he
               is
               ,
               he
               must
               be
               infinitely
               happy
               within
               himself
               ,
               and
               so
               can
               design
               no
               self-end
               without
               himself
               ,
               and
               consequently
               that
               the
               end
               for
               which
               he
               requires
               our
               service
               is
               not
               any
               advantage
               he
               expects
               to
               reap
               from
               it
               ,
               or
               further
               addition
               to
               his
               own
               happiness
               ,
               he
               being
               from
               all
               Eternity
               past
               as
               compleatly
               happy
               
               as
               he
               can
               be
               to
               all
               Eternity
               
                 to
                 come
              
               ;
               and
               therefore
               what
               other
               end
               can
               he
               be
               supposed
               to
               aim
               at
               than
               our
               good
               and
               happiness
               ?
               It
               is
               true
               indeed
               ,
               he
               designs
               to
               glorifie
               himself
               in
               our
               happiness
               ;
               but
               how
               ?
               Not
               to
               render
               himself
               himself
               more
               glorious
               by
               it
               than
               he
               is
               
                 in
                 himself
              
               ,
               for
               that
               is
               impossible
               ;
               but
               to
               display
               and
               
                 shew
                 forth
              
               his
               own
               essential
               glory
               to
               all
               that
               are
               capable
               of
               admiring
               and
               imitating
               him
               ,
               that
               thereby
               he
               might
               invite
               them
               to
               transcribe
               that
               goodness
               of
               his
               into
               their
               natures
               ,
               of
               which
               his
               glory
               is
               the
               shine
               and
               lustre
               ,
               and
               thereby
               to
               glorifie
               them selves
               ;
               and
               what
               can
               more
               effectually
               display
               the
               glory
               of
               a
               Being
               who
               is
               infinitely
               wise
               and
               powerful
               and
               good
               ,
               than
               to
               contrive
               and
               effect
               the
               happiness
               of
               his
               Creatures
               ,
               and
               especially
               of
               his
               rational
               Creatures
               ,
               who
               of
               all
               others
               have
               the
               most
               ample
               capacity
               of
               happiness
               ?
               Doubtless
               ,
               the
               highest
               glory
               of
               an
               infinite
               power
               ,
               that
               is
               conducted
               by
               an
               infinite
               wisdom
               and
               goodness
               ,
               is
               to
               contrive
               and
               execute
               the
               most
               effectual
               methods
               of
               doing
               the
               greatest
               good
               ;
               and
               what
               greater
               good
               can
               such
               a
               power
               effect
               ,
               than
               the
               eternal
               happiness
               of
               reasonable
               Creatures
               ?
               So
               that
               Gods
               glory
               and
               our
               happiness
               are
               so
               inseparably
               conjoyned
               ,
               that
               we
               cannot
               aim
               right
               at
               either
               ,
               but
               we
               must
               hit
               both
               
               and
               whether
               we
               say
               that
               his
               end
               is
               his
               own
               glory
               or
               our
               happiness
               ,
               it
               is
               the
               same
               thing
               ;
               for
               his
               glory
               is
               our
               happiness
               ,
               and
               our
               happiness
               is
               his
               glory
               ,
               and
               when
               he
               hath
               perfected
               our
               Nature
               ,
               and
               advanced
               it
               to
               the
               highest
               happiness
               it
               is
               capable
               of
               ,
               it
               will
               
                 shine
                 back
              
               upon
               him
               ,
               even
               as
               all
               other
               glorious
               effects
               do
               on
               their
               causes
               ,
               and
               reflect
               everlasting
               honour
               on
               that
               infinite
               Power
               and
               Wisdom
               and
               Goodness
               from
               whence
               it
               was
               derived
               .
               Thus
               
                 right
                 apprehensions
              
               of
               the
               nature
               of
               God
               will
               naturally
               lead
               us
               to
               the
               great
               end
               which
               he
               proposes
               in
               all
               his
               transactions
               with
               us
               ,
               and
               thereby
               direct
               us
               what
               end
               we
               are
               to
               propose
               in
               our
               transactions
               with
               him
               .
               For
               that
               which
               is
               Gods
               end
               ought
               to
               be
               ours
               ,
               and
               therefore
               since
               his
               end
               is
               
                 his
                 own
              
               Glory
               ,
               or
               ,
               which
               is
               the
               same
               thing
               ,
               our
               everlasting
               Happiness
               ,
               it
               ought
               to
               be
               ours
               also
               .
            
             
               But
               now
               while
               we
               misapprehend
               the
               nature
               of
               God
               we
               shall
               be
               apt
               to
               set
               up
               false
               and
               indirect
               ends
               of
               serving
               him
               ;
               as
               for
               instance
               ,
               whilst
               we
               look
               upon
               him
               as
               a
               selfish
               being
               ,
               that
               centers
               wholly
               in
               himself
               ,
               and
               separates
               his
               interest
               from
               the
               interest
               of
               his
               Creatures
               ,
               doing
               every
               thing
               meerly
               for
               his
               
                 own
                 sake
              
               ,
               we
               shall
               think
               our selves
               obliged
               in
               all
               our
               addresses
               
               to
               him
               to
               set
               aside
               
                 our
                 own
              
               interest
               and
               happiness
               ,
               and
               to
               aim
               singly
               and
               separately
               at
               his
               honour
               and
               glory
               ;
               and
               yet
               this
               is
               the
               great
               Fundamental
               of
               the
               whole
               Scheme
               of
               some
               mens
               Divinity
               ,
               viz.
               That
               God
               aims
               wholly
               at
               himself
               ,
               and
               regards
               the
               good
               of
               his
               Creatures
               no
               farther
               than
               it
               serves
               
                 his
                 own
              
               interest
               ;
               that
               he
               made
               this
               World
               out
               of
               mere
               ostentation
               ,
               to
               boast
               and
               magnifie
               his
               own
               power
               and
               greatness
               ;
               and
               gives
               Laws
               to
               his
               Creatures
               ,
               and
               exacts
               their
               obedience
               for
               no
               other
               reason
               but
               because
               't
               is
               for
               his
               honour
               to
               be
               served
               and
               worshipped
               ;
               that
               he
               created
               Hell
               only
               to
               shew
               the
               power
               of
               his
               wrath
               ,
               and
               prepare
               an
               everlasting
               Triumph
               for
               his
               vengeance
               ;
               and
               erected
               Heaven
               for
               a
               Theater
               to
               shew
               himself
               on
               ,
               that
               so
               having
               filled
               it
               with
               a
               vast
               Corona
               of
               Angelical
               and
               Saintly
               spectators
               ,
               he
               might
               display
               the
               glory
               of
               his
               Majesty
               before
               them
               ,
               and
               thereby
               provoke
               them
               to
               extol
               and
               praise
               and
               commend
               him
               for
               ever
               .
               And
               while
               we
               thus
               conceive
               of
               God
               ,
               how
               can
               we
               hope
               that
               he
               will
               ever
               be
               pleased
               with
               us
               unless
               we
               aim
               at
               the
               same
               end
               that
               he
               doth
               ,
               
                 i.
                 e.
              
               unless
               laying
               aside
               all
               regard
               to
               our selves
               and
               
                 our
                 own
              
               happiness
               both
               here
               and
               hereafter
               ,
               we
               intirely
               direct
               all
               our
               worship
               and
               service
               to
               his
               glory
               and
               interest
               ;
               which
               being
               impossible
               
               for
               us
               to
               do
               ,
               whilst
               we
               have
               so
               much
               self-love
               and
               so
               much
               indigence
               together
               ,
               will
               either
               render
               our
               Religion
               wholly
               unpracticable
               ,
               or
               perplex
               us
               with
               eternal
               doubts
               of
               its
               truth
               and
               sincerity
               .
            
             
               And
               supposing
               we
               could
               direct
               all
               our
               Religion
               to
               this
               end
               ,
               this
               instead
               of
               rendering
               it
               more
               acceptable
               to
               God
               would
               only
               render
               it
               more
               unworthy
               of
               him
               ;
               for
               then
               we
               should
               serve
               him
               under
               the
               notion
               of
               his
               Benefactors
               rather
               than
               of
               his
               Pensioners
               ,
               with
               a
               design
               to
               enrich
               him
               rather
               than
               to
               
                 be
                 enriched
              
               by
               him
               :
               And
               what
               an
               unbeseeming
               presumption
               is
               it
               for
               such
               indigent
               Creatures
               as
               we
               ,
               to
               entertain
               the
               least
               thought
               of
               contributing
               to
               God
               ,
               or
               making
               any
               addition
               to
               his
               infinite
               store
               ?
               He
               is
               above
               all
               want
               ,
               being
               infinitely
               satisfied
               from
               the
               inexhaustible
               fountain
               of
               
                 his
                 own
              
               perfections
               ;
               and
               for
               us
               to
               imagine
               that
               he
               needs
               our
               Services
               ,
               and
               requires
               them
               to
               serve
               his
               own
               interest
               ,
               is
               to
               blaspheme
               his
               Alsufficiency
               ,
               and
               suppose
               him
               a
               poor
               and
               indigent
               being
               ,
               that
               for
               want
               of
               a
               perfect
               satisfaction
               
                 within
                 himself
              
               ,
               is
               forced
               to
               rome
               abroad
               and
               raise
               taxes
               upon
               his
               Creatures
               to
               enrich
               and
               supply
               himself
               .
               For
               if
               we
               serve
               him
               for
               any
               end
               at
               all
               ,
               it
               must
               be
               either
               to
               do
               him
               good
               or
               our selves
               ;
               if
               it
               be
               to
               do
               him
               good
               ,
               we
               reproach
               
               and
               dishonour
               him
               by
               supposing
               that
               he
               hath
               need
               of
               us
               and
               our
               services
               ,
               which
               can
               do
               him
               no
               good
               unless
               he
               hath
               some
               need
               of
               them
               .
               So
               that
               whatsoever
               some
               high-slown
               Enthusiasts
               may
               pretend
               ,
               that
               it
               is
               sordid
               and
               mercenary
               to
               serve
               God
               for
               
                 our
                 own
              
               good
               ,
               I
               am
               sure
               to
               serve
               him
               for
               his
               good
               is
               prophane
               and
               blasphemous
               ;
               and
               therefore
               either
               we
               must
               serve
               him
               for
               no
               good
               ,
               or
               serve
               him
               for
               
                 our
                 own
              
               ;
               and
               since
               he
               is
               so
               infinitely
               sufficient
               to
               himself
               ,
               that
               nothing
               we
               can
               do
               can
               benefit
               and
               advantage
               him
               ,
               to
               what
               better
               purpose
               can
               we
               worship
               and
               serve
               him
               ,
               than
               to
               receive
               benefit
               and
               advantage
               from
               him
               ;
               which
               instead
               of
               being
               base
               and
               mercenary
               ,
               is
               a
               purpose
               most
               becoming
               both
               God
               and
               our selves
               ?
               For
               to
               serve
               him
               with
               an
               intent
               not
               to
               give
               to
               ,
               but
               to
               receive
               from
               him
               ,
               is
               to
               acknowledg
               his
               fulness
               and
               our
               own
               want
               ,
               his
               Alsufficiency
               and
               our
               own
               Poverty
               ;
               whereas
               by
               serving
               him
               to
               the
               contrary
               purpose
               ,
               we
               do
               in
               effect
               set
               up
               our selves
               above
               him
               ,
               it
               being
               much
               greater
               to
               give
               than
               it
               is
               to
               receive
               ;
               and
               to
               make
               that
               the
               end
               of
               our
               worshipping
               God
               ,
               which
               doth
               in
               effect
               suppose
               him
               to
               be
               our
               inferiour
               ,
               is
               to
               make
               our selves
               Gods
               instead
               of
               Votaries
               .
               What
               the
               true
               end
               therefore
               is
               of
               our
               serving
               God
               ,
               may
               
               be
               easily
               inferred
               from
               a
               
                 right
                 apprehension
              
               of
               his
               nature
               .
               For
               do
               but
               consider
               him
               as
               a
               Being
               that
               is
               above
               all
               want
               ,
               that
               is
               infinitely
               satisfied
               in
               
                 his
                 own
              
               perfections
               ,
               and
               an
               unbounded
               Ocean
               of
               happiness
               to
               himself
               ,
               and
               then
               what
               other
               end
               can
               you
               propose
               in
               serving
               him
               ,
               but
               to
               derive
               perfection
               and
               happiness
               from
               him
               ,
               in
               the
               accomplishment
               of
               which
               he
               and
               you
               will
               be
               Glorified
               together
               ?
            
             
               IV.
               And
               lastly
               ,
               A
               
                 right
                 apprehension
              
               of
               God
               is
               also
               necessary
               to
               furnish
               us
               with
               proper
               motives
               and
               incouragements
               to
               serve
               him
               .
               It
               is
               the
               nature
               of
               all
               reasonable
               Beings
               to
               be
               
                 drawn
                 forth
              
               into
               action
               by
               Motives
               and
               Arguments
               ;
               and
               the
               most
               powerful
               Arguments
               to
               move
               us
               Godward
               ,
               are
               drawn
               from
               the
               nature
               of
               God
               ,
               from
               his
               Majesty
               and
               Holiness
               ,
               his
               Truth
               and
               Justice
               ,
               his
               Mercy
               and
               Goodness
               ;
               none
               of
               which
               can
               have
               their
               just
               and
               full
               influence
               upon
               us
               ,
               unless
               we
               have
               a
               right
               and
               genuine
               apprehension
               of
               them
               .
               The
               consideration
               of
               his
               Majesty
               is
               naturally
               apt
               to
               strike
               our
               minds
               into
               an
               awful
               reverence
               of
               his
               Authority
               ;
               but
               if
               we
               look
               upon
               it
               under
               the
               notion
               of
               a
               
                 mere
                 Arbitrary
              
               greatness
               ,
               that
               Governs
               not
               it self
               by
               Counsel
               and
               Reason
               ,
               but
               by
               a
               blind
               ,
               and
               absolute
               ,
               and
               unaccountable
               
               Will
               ,
               that
               always
               chuses
               and
               refuses
               
                 pro
                 imperio
              
               ,
               without
               any
               regard
               to
               the
               
                 eternal
                 reasons
              
               of
               things
               ,
               we
               may
               be
               astonish'd
               and
               confounded
               at
               it
               ,
               but
               we
               can
               never
               truly
               reverence
               it
               .
               The
               consideration
               of
               his
               Holiness
               is
               naturally
               apt
               to
               deter
               us
               from
               approaching
               him
               with
               vicious
               and
               impure
               affections
               ;
               but
               if
               we
               place
               his
               holiness
               in
               a
               
                 mere
                 formal
              
               affectation
               of
               external
               
                 decency
                 ,
                 respect
              
               ,
               and
               reverence
               ,
               and
               not
               in
               the
               immutable
               conformity
               of
               his
               Will
               with
               the
               eternal
               Rules
               of
               Righteousness
               ,
               it
               may
               move
               us
               to
               be
               very
               ceremonious
               and
               respectful
               to
               him
               ,
               as
               to
               the
               Place
               ,
               and
               Garb
               ,
               and
               Posture
               of
               our
               Worship
               ,
               but
               it
               will
               never
               prevail
               with
               us
               to
               cleanse
               and
               rectifie
               our
               hearts
               and
               affections
               .
               Again
               ,
               the
               consideration
               of
               his
               Justice
               is
               naturally
               apt
               to
               restrain
               us
               from
               affronting
               his
               Authority
               by
               perverse
               and
               wilful
               violations
               of
               his
               Laws
               ;
               but
               while
               we
               look
               upon
               it
               as
               a
               stern
               and
               implacable
               Attribute
               ,
               which
               nothing
               will
               appease
               and
               satisfie
               but
               bloud
               and
               revenge
               ,
               it
               may
               overwhelm
               us
               with
               horrour
               and
               despair
               ,
               but
               't
               will
               never
               persuade
               us
               to
               reform
               and
               amend
               .
               Once
               more
               ,
               the
               consideration
               of
               his
               Mercy
               is
               naturally
               apt
               when
               we
               are
               gone
               astray
               to
               invite
               us
               to
               return
               ,
               with
               the
               hopeful
               prospect
               it
               gives
               us
               of
               pardon
               and
               reconciliation
               ;
               but
               while
               
               we
               look
               upon
               it
               under
               the
               notion
               of
               a
               blind
               pity
               ,
               or
               effeminate
               easiness
               and
               tenderness
               of
               Nature
               ,
               that
               will
               admit
               of
               no
               severity
               how
               wholsom
               soever
               or
               necessary
               to
               the
               ends
               of
               Government
               ,
               instead
               of
               moving
               us
               to
               repentance
               ,
               it
               will
               animate
               us
               in
               our
               rebellion
               .
               In
               fine
               ,
               the
               consideration
               of
               his
               Goodness
               is
               naturally
               apt
               to
               work
               upon
               our
               Ingenuity
               ,
               and
               to
               draw
               us
               Godwards
               with
               
                 the
                 cords
                 of
                 a
                 man
                 ,
                 and
                 the
                 bonds
                 of
                 love
              
               ;
               but
               while
               we
               mistake
               it
               for
               a
               blind
               Partiality
               ,
               that
               chuses
               its
               Favourites
               without
               reason
               ,
               and
               rewards
               them
               without
               respect
               to
               their
               Qualifications
               ,
               instead
               of
               captivating
               our
               love
               ,
               't
               will
               provoke
               our
               disdain
               ,
               and
               excite
               in
               us
               a
               secret
               contempt
               and
               aversation
               .
            
             
               Thus
               though
               the
               nature
               of
               God
               be
               in
               it self
               a
               most
               fruitful
               Topick
               of
               Motives
               and
               Arguments
               to
               ingage
               us
               to
               serve
               and
               obey
               him
               ,
               yet
               by
               the
               false
               representations
               that
               are
               sometimes
               made
               of
               it
               ,
               it
               may
               be
               perverted
               into
               an
               inducement
               to
               wickedness
               ,
               and
               made
               a
               plausible
               pretence
               to
               encourage
               and
               justifie
               us
               in
               our
               rebellions
               against
               him
               .
               Whilst
               we
               look
               upon
               God
               as
               he
               is
               
                 in
                 himself
              
               ,
               shining
               with
               his
               own
               unstained
               and
               immaculate
               Glories
               ,
               there
               is
               nothing
               more
               apt
               to
               influence
               all
               the
               springs
               of
               motion
               within
               us
               ;
               
               to
               enflame
               our
               love
               ,
               encourage
               our
               hope
               ,
               and
               alarm
               our
               fear
               ,
               and
               by
               these
               to
               set
               the
               Wheels
               of
               our
               Obedience
               agoing
               .
               For
               there
               is
               nothing
               in
               humane
               nature
               that
               is
               capable
               of
               being
               moved
               and
               affected
               by
               Reason
               ,
               which
               hath
               not
               an
               answerable
               reason
               in
               the
               nature
               of
               God
               to
               move
               and
               affect
               it
               .
               And
               as
               in
               him
               there
               are
               all
               the
               reasons
               that
               can
               affect
               us
               ,
               so
               there
               is
               all
               the
               force
               and
               efficacy
               of
               those
               reasons
               ,
               every
               thing
               in
               him
               being
               perfect
               and
               infinite
               ;
               in
               him
               there
               is
               an
               infinite
               beauty
               to
               attract
               our
               love
               ,
               an
               infinite
               good
               to
               inflame
               our
               desire
               ,
               an
               infinite
               kindness
               to
               affect
               our
               ingenuity
               ,
               an
               infinite
               Justice
               armed
               with
               an
               infinite
               power
               to
               awaken
               our
               fear
               ,
               an
               infinite
               mercy
               to
               invite
               our
               hope
               ,
               and
               an
               infinite
               truth
               to
               confirm
               and
               support
               it
               .
               So
               that
               't
               is
               beyond
               the
               power
               of
               all
               humane
               imagination
               to
               frame
               or
               fancy
               an
               Object
               that
               is
               so
               every
               way
               fitted
               to
               affect
               humane
               nature
               ,
               and
               influence
               all
               its
               Principles
               of
               action
               ,
               as
               God
               
                 in
                 himself
              
               is
               .
               Whilst
               therefore
               we
               apprehend
               him
               truly
               ,
               and
               as
               he
               is
               in
               himself
               ,
               the
               consideration
               of
               him
               must
               needs
               be
               of
               wonderful
               force
               to
               oblige
               us
               to
               serve
               and
               obey
               him
               ,
               and
               there
               is
               not
               one
               of
               all
               those
               glorious
               perfections
               in
               which
               his
               Nature
               is
               arrayed
               ,
               but
               will
               suggest
               to
               us
               some
               powerful
               
               persuasive
               to
               Piety
               and
               Vertue
               ,
               and
               either
               by
               our
               hope
               or
               our
               fear
               ,
               our
               love
               or
               our
               gratitude
               ,
               incline
               our
               hearts
               to
               keep
               his
               Commandments
               .
               So
               that
               if
               we
               are
               ignorant
               of
               his
               perfections
               ,
               or
               do
               entertain
               false
               Notions
               concerning
               them
               ,
               we
               shall
               either
               want
               those
               Motives
               to
               Piety
               which
               they
               naturally
               suggest
               ,
               or
               draw
               Arguments
               from
               them
               to
               encourage
               and
               justifie
               us
               in
               our
               rebellions
               against
               him
               .
               And
               thus
               you
               see
               in
               all
               these
               instances
               how
               indispensably
               necessary
               right
               Notions
               of
               God
               are
               to
               ingage
               us
               to
               serve
               and
               obey
               him
               .
            
          
           
             
             
               SECT
               .
               II.
               Rules
               for
               the
               forming
               
                 right
                 Apprehensions
              
               of
               God.
               
            
             
               DIonysius
               the
               Areopagite
               ,
               and
               from
               him
               all
               the
               Schoolmen
               ,
               assign
               three
               ways
               by
               which
               we
               are
               to
               frame
               our
               apprehensions
               of
               the
               Nature
               of
               God
               ,
               viz.
               
                 Viam
                 Causalitatis
                 ,
                 viam
                 Eminentiae
                 ,
                 &
                 viam
                 Remotionis
                 ,
                 i.
                 e.
              
               the
               way
               of
               Causality
               ,
               the
               way
               of
               Eminency
               ,
               and
               the
               way
               of
               Remotion
               .
               The
               first
               consists
               in
               arguing
               from
               those
               perfections
               which
               God
               hath
               caused
               and
               produced
               in
               his
               Creatures
               to
               the
               perfections
               of
               his
               Nature
               .
               For
               whatsoever
               degrees
               of
               perfection
               there
               are
               in
               the
               Creature
               ,
               they
               must
               either
               be
               uncreated
               ,
               which
               is
               a
               contradiction
               ,
               or
               flow
               from
               the
               Creator
               as
               from
               the
               immense
               Ocean
               of
               all
               perfection
               ;
               but
               't
               is
               impossible
               they
               should
               flow
               from
               him
               ,
               unless
               they
               were
               first
               in
               him
               .
               So
               that
               when
               we
               behold
               such
               and
               such
               perfections
               in
               the
               Creature
               ,
               we
               may
               from
               them
               most
               certainly
               infer
               that
               the
               same
               are
               all
               in
               God
               ,
               who
               is
               the
               cause
               and
               fountain
               of
               them
               ;
               and
               though
               the
               divine
               Nature
               abounds
               with
               innumerable
               vertues
               and
               
               perfections
               ,
               yet
               't
               is
               impossible
               for
               us
               by
               our
               own
               natural
               light
               to
               discover
               any
               other
               of
               them
               than
               those
               of
               which
               he
               himself
               hath
               imprinted
               some
               specimens
               upon
               created
               Beings
               ;
               these
               being
               the
               only
               Scales
               by
               which
               our
               understanding
               can
               ascend
               to
               the
               reach
               and
               view
               of
               the
               divine
               perfections
               .
               But
               because
               all
               created
               perfections
               are
               not
               only
               short
               in
               their
               degrees
               ,
               but
               also
               intermingled
               with
               defects
               in
               their
               very
               kind
               and
               nature
               ;
               therefore
               in
               attributing
               them
               to
               God
               we
               ought
               carefully
               to
               abstract
               from
               them
               whatever
               is
               defective
               whether
               it
               be
               in
               kind
               or
               in
               degree
               .
               For
               God
               is
               the
               cause
               of
               perfection
               only
               ,
               but
               not
               of
               defect
               ,
               which
               so
               far
               forth
               as
               it
               is
               natural
               to
               created
               Beings
               hath
               
                 no
                 cause
              
               at
               all
               ,
               but
               is
               merely
               a
               negation
               or
               non-entity
               .
               For
               every
               created
               thing
               was
               a
               negation
               or
               non-entity
               before
               ever
               it
               had
               a
               positive
               being
               ,
               and
               it
               had
               only
               
                 so
                 much
              
               of
               its
               primitive
               negation
               
                 taken
                 away
              
               from
               it
               ,
               as
               it
               had
               positive
               being
               conferred
               on
               it
               ;
               and
               therefore
               so
               far
               forth
               as
               it
               is
               ,
               its
               being
               is
               to
               be
               attributed
               to
               that
               
                 soveraign
                 cause
              
               that
               produced
               it
               ,
               but
               so
               far
               forth
               as
               it
               is
               not
               ,
               it
               s
               
                 not
                 being
              
               is
               to
               be
               attributed
               to
               that
               
                 Original
                 Non-entity
              
               out
               of
               which
               it
               was
               produced
               .
               For
               that
               which
               was
               once
               nothing
               would
               still
               have
               been
               nothing
               had
               it
               not
               been
               for
               the
               cause
               
               that
               gave
               being
               to
               it
               ;
               and
               therefore
               that
               it
               is
               
                 so
                 far
              
               nothing
               still
               ,
               
                 i.
                 e.
                 limited
              
               and
               defective
               ,
               is
               only
               to
               be
               attributed
               to
               its
               own
               primitive
               nothingness
               .
               As
               for
               instance
               ,
               if
               I
               give
               a
               poor
               man
               an
               hundred
               pounds
               ;
               that
               he
               is
               worth
               so
               much
               money
               is
               wholly
               owing
               to
               me
               ,
               but
               that
               he
               is
               not
               worth
               a
               hundred
               more
               is
               owing
               only
               to
               his
               own
               poverty
               ;
               and
               just
               so
               ,
               that
               I
               have
               such
               and
               such
               perfections
               of
               being
               is
               wholly
               owing
               to
               God
               who
               produced
               me
               out
               of
               nothing
               ,
               but
               that
               I
               have
               such
               and
               such
               defects
               of
               being
               is
               only
               owing
               to
               that
               Non-entity
               out
               of
               which
               he
               produced
               me
               ;
               and
               therefore
               since
               our
               perfections
               are
               derived
               from
               God
               ,
               but
               not
               our
               defects
               ,
               't
               is
               altogether
               as
               unreasonable
               to
               attribute
               the
               latter
               to
               to
               him
               ,
               as
               it
               is
               reasonable
               to
               attribute
               the
               former
               .
            
             
               Now
               the
               defects
               of
               created
               perfection
               which
               we
               are
               to
               remove
               and
               abstract
               from
               God
               in
               our
               conceptions
               of
               him
               ,
               are
               of
               two
               sorts
               :
               First
               of
               
                 the
                 thing
              
               ;
               Secondly
               ,
               of
               the
               
                 mode
                 of
                 thing
              
               .
               The
               defect
               of
               
                 the
                 thing
              
               is
               when
               the
               thing
               it self
               is
               such
               as
               that
               it
               wholly
               excludes
               something
               much
               better
               and
               more
               perfect
               ;
               thus
               matter
               for
               instance
               is
               defective
               in
               the
               thing
               ,
               because
               it
               excludes
               spiritual
               and
               immaterial
               substance
               ,
               which
               is
               much
               more
               excellent
               than
               it self
               .
               The
               defect
               of
               the
               
               
                 mode
                 of
                 the
                 thing
              
               is
               when
               the
               thing
               is
               so
               excellent
               in
               it self
               as
               that
               it
               excludes
               nothing
               better
               ,
               but
               yet
               is
               deficient
               in
               degrees
               of
               perfection
               .
               As
               for
               instance
               ,
               Wisdom
               and
               
                 Goodness
                 ,
                 Reason
              
               and
               Vnderstanding
               are
               things
               so
               excellent
               
                 in
                 themselves
              
               as
               that
               they
               exclude
               nothing
               that
               is
               more
               excellent
               ,
               but
               yet
               as
               residing
               in
               created
               Beings
               want
               a
               great
               many
               
                 possible
                 degrees
              
               of
               perfection
               .
               Now
               both
               these
               defects
               being
               natural
               are
               uncaused
               ,
               and
               so
               cannot
               proceed
               from
               the
               Author
               of
               Nature
               ,
               and
               not
               proceeding
               from
               him
               ,
               they
               cannot
               be
               supposed
               to
               be
               in
               him
               ,
               and
               therefore
               in
               our
               conceptions
               of
               him
               ought
               not
               to
               be
               attributed
               to
               him
               .
               In
               respect
               therefore
               of
               these
               twofold
               defects
               in
               created
               perfections
               ,
               it
               is
               necessary
               we
               should
               conceive
               of
               God
               in
               the
               way
               of
               Remotion
               and
               Eminence
               as
               well
               as
               of
               Causality
               ;
               otherwise
               we
               shall
               injuriously
               attribute
               to
               him
               the
               Defects
               of
               his
               Creatures
               ,
               of
               which
               he
               is
               not
               the
               cause
               ,
               as
               well
               as
               their
               perfections
               of
               which
               he
               is
               .
               If
               therefore
               we
               would
               do
               God
               right
               in
               our
               thoughts
               and
               conceptions
               of
               him
               ,
               we
               must
               in
               the
               first
               place
               remove
               from
               him
               all
               defect
               
                 in
                 the
                 thing
              
               ,
               that
               is
               ,
               all
               matter
               and
               material
               perfections
               ;
               because
               they
               are
               defective
               in
               their
               very
               kind
               and
               nature
               ,
               as
               excluding
               such
               substance
               and
               perfections
               
               as
               are
               incomparably
               more
               excellent
               than
               themselves
               ;
               and
               this
               is
               to
               conceive
               of
               him
               in
               the
               way
               
                 of
                 Remotion
              
               ,
               which
               consists
               in
               removing
               all
               kind
               of
               matter
               and
               material
               affections
               from
               our
               thoughts
               and
               apprehensions
               of
               God.
               And
               then
               in
               the
               second
               place
               we
               must
               abstract
               from
               him
               all
               defect
               
                 in
                 the
                 mode
                 of
                 the
                 thing
                 ,
                 i.
                 e
                 ,
              
               all
               the
               defect
               of
               degrees
               in
               those
               spiritual
               perfections
               of
               the
               Creature
               which
               we
               attribute
               to
               him
               ,
               and
               raise
               and
               exalt
               them
               in
               our
               own
               minds
               to
               their
               utmost
               height
               and
               eminence
               ;
               and
               this
               is
               to
               conceive
               of
               him
               in
               the
               way
               
                 of
                 Eminency
              
               ,
               which
               consists
               in
               ascribing
               to
               God
               the
               short
               and
               limited
               perfections
               of
               his
               Creatures
               abstracted
               from
               all
               defect
               and
               limitation
               .
               These
               three
               ways
               therefore
               are
               all
               indispensably
               necessary
               to
               lead
               us
               to
               a
               true
               discovery
               of
               the
               Nature
               of
               God
               ;
               as
               will
               yet
               farther
               appear
               by
               the
               following
               Rules
               I
               shall
               lay
               down
               for
               the
               forming
               a
               right
               Notion
               and
               Apprehension
               of
               him
               .
            
             
               First
               ,
               If
               we
               would
               think
               aright
               of
               God
               ,
               we
               must
               attribute
               all
               
                 possible
                 perfection
              
               to
               him
               .
            
             
               Secondly
               ,
               in
               forming
               our
               Notions
               of
               his
               Perfections
               we
               must
               take
               our
               rise
               from
               the
               Perfections
               we
               behold
               in
               his
               Creatures
               .
            
             
             
               Thirdly
               ,
               In
               ascribing
               to
               him
               the
               perfections
               of
               his
               Creatures
               we
               must
               abstract
               from
               them
               every
               thing
               that
               is
               defective
               and
               imperfect
               .
            
             
               Fourthly
               ,
               In
               arguing
               from
               the
               perfections
               of
               the
               Creature
               to
               the
               perfections
               of
               God
               ,
               we
               must
               distinguish
               between
               the
               state
               and
               relations
               of
               God
               and
               Creature
               .
            
             
               Fifthly
               ,
               Though
               in
               arguing
               from
               the
               perfections
               of
               the
               Creature
               to
               the
               perfections
               of
               God
               we
               are
               not
               to
               subject
               him
               to
               the
               Rules
               of
               a
               Creature
               ,
               yet
               we
               are
               always
               to
               suppose
               his
               Will
               and
               his
               Power
               to
               be
               in
               perfect
               subjection
               to
               the
               perfections
               of
               his
               Nature
               .
            
             
               Sixthly
               ,
               In
               conceiving
               of
               his
               Perfections
               we
               must
               always
               suppose
               them
               to
               be
               exactly
               harmonious
               and
               consistent
               with
               each
               other
               .
            
             
               I.
               To
               the
               forming
               a
               
                 right
                 apprehension
              
               of
               God
               it
               is
               necessary
               that
               we
               ascribe
               to
               him
               all
               
                 possible
                 perfection
              
               .
               For
               he
               being
               the
               first
               and
               supreme
               cause
               from
               whence
               all
               the
               perfections
               of
               Being
               are
               derived
               ,
               must
               necessarily
               include
               all
               perfection
               
                 in
                 himself
              
               ,
               and
               be
               all
               those
               perfections
               which
               he
               hath
               communicated
               to
               others
               ;
               for
               how
               can
               he
               give
               that
               which
               he
               
                 hath
                 not
              
               ?
               It
               is
               true
               indeed
               ,
               free
               causes
               may
               give
               less
               to
               their
               effects
               than
               they
               have
               in
               themselves
               ,
               but
               
               it
               is
               impossible
               they
               should
               give
               more
               ;
               though
               they
               may
               withhold
               from
               their
               effects
               any
               perfection
               or
               degree
               of
               perfection
               which
               they
               have
               ,
               they
               cannot
               derive
               to
               them
               any
               which
               they
               
                 have
                 not
              
               .
               Whatsoever
               therefore
               is
               a
               perfection
               of
               Being
               ,
               must
               necessarily
               be
               essential
               to
               that
               supreme
               cause
               from
               whence
               all
               Being
               is
               derived
               ;
               otherwise
               there
               would
               be
               more
               in
               his
               effects
               than
               there
               is
               
                 in
                 himself
              
               ,
               and
               consequently
               more
               than
               he
               could
               give
               or
               be
               the
               
                 cause
                 of
              
               ,
               which
               is
               a
               contradiction
               .
            
             
               AND
               as
               all
               those
               perfections
               that
               are
               in
               created
               Beings
               must
               necessarily
               exist
               in
               the
               nature
               of
               God
               ,
               so
               must
               all
               those
               too
               that
               are
               
                 possible
                 in
                 themselves
              
               .
               For
               every
               perfection
               that
               is
               possible
               in
               it self
               must
               be
               possible
               to
               him
               who
               is
               the
               cause
               of
               all
               things
               ;
               but
               no
               perfection
               can
               be
               possible
               to
               him
               that
               is
               not
               actually
               in
               him
               ,
               for
               no
               cause
               can
               produce
               that
               perfection
               in
               another
               which
               it
               hath
               not
               in
               it self
               ,
               and
               therefore
               if
               there
               be
               any
               perfection
               that
               is
               not
               in
               him
               't
               is
               impossible
               it
               should
               ever
               be
               produced
               by
               him
               ,
               and
               that
               which
               is
               impossible
               to
               God
               must
               be
               impossible
               in
               its
               
                 own
                 nature
              
               ,
               that
               which
               is
               not
               an
               object
               of
               omnipotent
               power
               is
               not
               an
               object
               of
               any
               power
               ,
               and
               that
               which
               is
               not
               an
               Object
               
               of
               any
               power
               is
               in
               it self
               impossible
               .
               Since
               therefore
               every
               perfection
               that
               is
               possible
               in
               it self
               must
               be
               possible
               to
               God
               ,
               and
               since
               no
               perfection
               that
               is
               not
               in
               him
               can
               be
               possible
               to
               him
               ,
               it
               necessarily
               follows
               that
               all
               the
               perfections
               that
               are
               possible
               in
               themselves
               are
               actually
               existing
               in
               the
               Nature
               of
               God.
               
            
             
               II.
               IN
               forming
               our
               Notions
               of
               Gods
               perfections
               we
               must
               take
               our
               rise
               from
               those
               perfections
               which
               we
               behold
               in
               his
               Creatures
               .
               For
               our
               understanding
               being
               too
               short-sighted
               to
               penetrate
               immediately
               into
               the
               substance
               and
               essence
               of
               things
               ,
               hath
               no
               other
               way
               to
               know
               and
               apprehend
               them
               ,
               but
               either
               by
               their
               causes
               ,
               or
               by
               their
               effects
               ;
               but
               now
               God
               being
               the
               first
               and
               supreme
               fountain
               of
               all
               causes
               cannot
               be
               known
               by
               his
               cause
               ,
               because
               he
               hath
               none
               ,
               and
               therefore
               is
               knowable
               only
               by
               his
               effects
               ,
               that
               is
               ,
               by
               the
               works
               of
               his
               Creation
               that
               lie
               before
               us
               ,
               and
               are
               within
               the
               prospect
               of
               our
               understandings
               ;
               in
               the
               which
               all
               that
               is
               excellent
               and
               good
               is
               an
               illustrious
               Comment
               and
               Paraphrase
               upon
               God.
               
            
             
               NOW
               the
               effects
               of
               God
               are
               all
               reducible
               to
               these
               four
               generals
               ,
               Substance
               or
               
                 Essence
                 ,
                 Life
                 ,
                 Sense
              
               and
               Reason
               ;
               all
               which
               are
               in
               man
               ,
               who
               is
               the
               Epitome
               of
               the
               World
               ,
               
               and
               a
               compleat
               Model
               of
               all
               the
               Works
               of
               God
               ;
               and
               therefore
               not
               only
               all
               these
               ,
               but
               all
               the
               proper
               excellencies
               and
               perfections
               of
               these
               must
               be
               supposed
               to
               be
               in
               God
               ,
               from
               whom
               they
               are
               derived
               .
            
             
               THE
               first
               effect
               of
               God
               is
               substance
               .
               Now
               the
               proper
               perfections
               of
               substance
               are
               Amplitude
               and
               Fulness
               of
               Being
               .
               By
               the
               Amplitude
               of
               substance
               I
               mean
               its
               greatness
               or
               largeness
               as
               to
               the
               diffusion
               or
               extent
               of
               it
               ,
               in
               opposition
               to
               littleness
               ,
               or
               ,
               which
               is
               the
               same
               thing
               ,
               to
               being
               defined
               to
               ,
               or
               circumscribed
               within
               a
               small
               and
               inconsiderable
               space
               ;
               by
               the
               Fulness
               of
               substance
               ,
               I
               mean
               its
               having
               more
               of
               Essence
               or
               Being
               ,
               by
               which
               it
               is
               more
               removed
               from
               
                 not
                 being
              
               ,
               in
               opposition
               to
               things
               that
               have
               but
               little
               being
               in
               them
               ,
               that
               are
               of
               so
               fleeting
               and
               transitory
               a
               nature
               as
               that
               they
               are
               next
               to
               nothing
               .
               Wherefore
               in
               conceiving
               of
               God
               we
               must
               ascribe
               to
               him
               these
               perfections
               of
               substance
               even
               to
               their
               
                 utmost
                 possibility
              
               ,
               that
               is
               ,
               we
               must
               conceive
               him
               to
               be
               a
               Being
               of
               
                 infinite
                 Amplitude
              
               ,
               that
               is
               neither
               defined
               nor
               circumscribed
               within
               any
               certain
               space
               ,
               but
               coexists
               with
               ,
               and
               penetrates
               and
               
                 passes
                 through
              
               all
               things
               ;
               and
               by
               thus
               conceiving
               of
               him
               we
               attribute
               to
               him
               Immensity
               ,
               
               
               
               
               
               which
               consists
               in
               being
               unconfined
               by
               any
               bounds
               of
               space
               in
               the
               out-spreading
               of
               himself
               to
               all
               places
               that
               we
               can
               see
               or
               imagine
               ,
               and
               infinitely
               beyond
               them
               .
               And
               then
               in
               conceiving
               of
               him
               we
               must
               also
               ascribe
               to
               him
               
                 infinite
                 Fulness
              
               of
               Being
               ,
               by
               which
               he
               is
               so
               infinitely
               removed
               from
               
                 not
                 being
              
               ,
               as
               that
               he
               cannot
               but
               be
               ;
               and
               by
               thus
               conceiving
               of
               him
               we
               attribute
               to
               him
               
                 necessary
                 existence
              
               ,
               which
               consists
               in
               being
               out
               of
               all
               Possibility
               of
               
                 not
                 being
              
               .
            
             
               BUT
               then
               secondly
               ,
               another
               of
               those
               works
               of
               God
               from
               which
               we
               are
               to
               take
               our
               rise
               in
               conceiving
               of
               his
               Perfections
               ,
               is
               Life
               .
               For
               he
               is
               the
               cause
               and
               fountain
               of
               all
               that
               life
               that
               is
               in
               the
               world
               ,
               and
               therefore
               must
               not
               only
               have
               life
               
                 in
                 himself
              
               ,
               but
               the
               
                 utmost
                 perfection
              
               of
               it
               also
               that
               is
               possible
               .
               Now
               the
               Perfections
               of
               life
               are
               Activity
               and
               Duration
               ;
               by
               Activity
               I
               mean
               a
               vigorous
               power
               and
               ability
               to
               act
               ,
               in
               opposition
               to
               weakness
               and
               impotence
               ,
               which
               must
               needs
               be
               a
               great
               perfection
               of
               life
               ,
               which
               is
               the
               spring
               and
               principle
               of
               Action
               ;
               by
               Duration
               I
               mean
               a
               long
               continuance
               of
               life
               in
               opposition
               to
               that
               which
               is
               short
               and
               momentary
               ;
               for
               the
               more
               lasting
               the
               life
               is
               ,
               the
               more
               perfect
               it
               is
               ,
               and
               the
               more
               there
               is
               of
               it
               .
               Wherefore
               in
               conceiving
               
               of
               God
               we
               must
               ascribe
               to
               him
               the
               utmost
               perfection
               of
               life
               that
               is
               possible
               ;
               that
               is
               ,
               we
               must
               conceive
               him
               to
               be
               
                 infinitely
                 active
              
               and
               powerful
               ,
               that
               doth
               what
               he
               pleases
               in
               Heaven
               and
               on
               Earth
               ,
               and
               can
               effect
               whatsoever
               is
               possible
               in
               it self
               ,
               and
               not
               repugnant
               to
               the
               other
               perfections
               of
               his
               Nature
               ;
               and
               in
               thus
               conceiving
               of
               him
               we
               attribute
               Omnipotence
               to
               him
               ,
               which
               consists
               in
               an
               ability
               to
               do
               
                 every
                 thing
              
               that
               doth
               not
               
                 imply
                 a
                 contradiction
              
               either
               to
               the
               nature
               of
               the
               
                 things
                 themselves
              
               ,
               or
               to
               the
               nature
               and
               perfections
               of
               the
               doer
               ;
               and
               then
               in
               conceiving
               of
               him
               we
               must
               also
               ascribe
               to
               him
               an
               
                 infinite
                 duration
              
               of
               life
               ,
               that
               is
               ,
               a
               life
               that
               is
               not
               bounded
               either
               by
               a
               beginning
               or
               an
               end
               ,
               but
               is
               
                 from
                 everlasting
                 to
                 everlasting
              
               ,
               and
               coexists
               and
               runs
               Parallel
               with
               all
               Duration
               past
               ,
               and
               present
               ,
               and
               
                 to
                 come
              
               ;
               and
               by
               thus
               conceiving
               of
               him
               we
               attribute
               Eternity
               to
               him
               ,
               which
               consists
               in
               a
               boundless
               duration
               of
               life
               without
               any
               term
               of
               beginning
               or
               end
               .
            
             
               BUT
               then
               thirdly
               ,
               another
               of
               these
               effects
               of
               God
               from
               which
               we
               are
               to
               take
               our
               rise
               in
               conceiving
               of
               the
               Perfections
               of
               God
               ,
               is
               Sense
               ;
               by
               which
               I
               do
               not
               understand
               carnal
               or
               material
               sense
               only
               ,
               which
               consists
               in
               perceiving
               the
               strokes
               
               and
               impressions
               of
               material
               Objects
               on
               our
               sensories
               ,
               but
               sense
               in
               the
               general
               ,
               whether
               it
               be
               of
               material
               or
               spiritual
               Beings
               .
               For
               that
               spiritual
               Beings
               have
               as
               exquisite
               a
               sense
               of
               spiritual
               Objects
               ,
               as
               corporal
               of
               corporeal
               ones
               there
               is
               no
               doubt
               to
               be
               made
               ;
               because
               otherwise
               we
               must
               suppose
               them
               insensible
               both
               of
               pleasure
               and
               pain
               .
               Now
               the
               perfection
               of
               sense
               is
               Quickness
               and
               Sagacity
               of
               Perception
               ,
               whether
               it
               be
               of
               painful
               or
               of
               
                 pleasant
                 ,
                 grateful
              
               or
               ungrateful
               Objects
               ;
               and
               this
               is
               to
               be
               found
               not
               only
               in
               Beasts
               and
               Men
               ,
               but
               also
               in
               separated
               spirits
               ,
               in
               Angels
               ,
               and
               in
               
                 God
                 himself
              
               .
               For
               though
               none
               of
               these
               have
               any
               corporeal
               sense
               to
               feel
               and
               perceive
               the
               impressions
               of
               corporeal
               Objects
               ,
               yet
               that
               both
               Angels
               and
               separated
               Spirits
               have
               a
               spiritual
               sense
               of
               spiritual
               impressions
               ,
               by
               which
               they
               are
               subjected
               to
               pain
               and
               pleasure
               ,
               cannot
               be
               denied
               ;
               and
               though
               God
               by
               the
               infinite
               perfection
               of
               his
               Nature
               is
               exempt
               from
               all
               sense
               of
               pain
               ,
               yet
               it
               cannot
               be
               supposed
               that
               he
               who
               is
               the
               fountain
               from
               whence
               all
               sense
               is
               derived
               should
               himself
               be
               insensible
               ;
               and
               if
               he
               be
               not
               ,
               we
               ought
               to
               suppose
               him
               as
               sensible
               of
               all
               that
               is
               truly
               pleasant
               and
               good
               as
               it
               is
               possible
               to
               be
               ;
               and
               where
               there
               is
               an
               
                 infinite
                 good
              
               ,
               as
               there
               
               is
               in
               the
               nature
               of
               God
               ,
               it
               is
               possible
               to
               be
               
                 infinitely
                 sensible
              
               of
               it
               ;
               and
               in
               thus
               conceiving
               ,
               we
               attribute
               to
               him
               
                 infinite
                 Happiness
              
               .
               For
               what
               else
               is
               an
               infinite
               sense
               of
               good
               but
               infinite
               pleasure
               and
               happiness
               ;
               and
               this
               is
               the
               happiness
               of
               God
               ,
               that
               he
               is
               infinitely
               perfect
               in
               himself
               ,
               and
               infinitely
               sensible
               of
               his
               own
               perfections
               and
               therein
               infinitely
               pleased
               and
               delighted
               .
            
             
               FOURTHLY
               and
               lastly
               ,
               Another
               of
               those
               Works
               of
               God
               from
               whence
               we
               are
               to
               take
               our
               rise
               in
               conceiving
               of
               his
               perfections
               ,
               is
               Reason
               .
               For
               all
               that
               light
               of
               reason
               which
               shineth
               in
               humane
               and
               Angelical
               minds
               being
               rayed
               forth
               ,
               and
               derived
               from
               him
               ,
               he
               must
               be
               supposed
               not
               only
               to
               have
               reason
               
                 in
                 himself
              
               ,
               but
               to
               have
               it
               in
               its
               utmost
               
                 possible
                 perfection
              
               .
               Now
               the
               perfection
               of
               reason
               consists
               in
               Knowledg
               and
               Wisdom
               in
               the
               Vnderstanding
               ,
               and
               Rectitude
               or
               Righteousness
               in
               the
               Will.
               By
               Knowledg
               I
               mean
               considering
               and
               understanding
               things
               absolutely
               as
               they
               are
               in
               their
               
                 own
                 Natures
              
               ,
               in
               their
               Powers
               and
               
                 Properties
                 ,
                 Differences
              
               and
               Circumstances
               ;
               by
               Wisdom
               I
               understand
               a
               through
               consideration
               of
               things
               as
               they
               are
               related
               to
               one
               another
               under
               the
               Notion
               of
               means
               and
               ends
               ,
               and
               of
               their
               fitness
               or
               unfitness
               
               to
               the
               ends
               and
               purposes
               they
               are
               designed
               for
               .
               Wherefore
               in
               conceiving
               of
               God
               we
               must
               ascribe
               to
               him
               all
               possible
               Knowledg
               and
               Wisdom
               ,
               that
               is
               ,
               a
               perfect
               comprehension
               of
               all
               things
               that
               either
               are
               ,
               or
               
                 have
                 been
              
               ,
               or
               
                 shall
                 be
              
               ,
               or
               
                 can
                 be
              
               ;
               in
               short
               ,
               a
               knowledg
               infinitely
               extensive
               ,
               as
               comprehending
               all
               knowable
               Objects
               ,
               and
               infinitely
               intensive
               ,
               as
               seeing
               every
               single
               Object
               in
               all
               its
               
                 relations
                 ,
                 dependances
              
               ,
               and
               circumstances
               with
               a
               most
               perfect
               and
               infallible
               view
               ;
               and
               in
               thus
               conceiving
               of
               him
               we
               attribute
               to
               him
               Omniscience
               and
               
                 infinite
                 Wisdom
              
               .
               By
               Rectitude
               or
               Righteousness
               in
               the
               Will
               ,
               which
               is
               the
               other
               perfection
               of
               Reason
               ,
               I
               mean
               a
               conformity
               of
               the
               Will
               ,
               and
               consequently
               of
               the
               affections
               and
               actions
               ,
               to
               all
               that
               right
               reason
               dictates
               and
               prescribes
               ;
               For
               the
               proper
               office
               of
               reason
               is
               to
               conduct
               the
               Will
               ,
               and
               and
               to
               give
               bounds
               and
               measures
               to
               our
               principles
               of
               action
               ;
               and
               in
               following
               right
               reason
               ,
               and
               chusing
               and
               refusing
               by
               its
               eternal
               prescriptions
               ,
               consists
               the
               Rectitude
               of
               the
               Will
               ,
               and
               in
               that
               all
               Moral
               perfection
               .
               In
               conceiving
               of
               God
               therefore
               we
               must
               attribute
               to
               him
               all
               those
               
                 moral
                 perfections
              
               which
               consist
               in
               the
               intire
               compliance
               of
               his
               Will
               with
               the
               Dictates
               of
               his
               
                 infallible
                 Reason
              
               ,
               in
               chusing
               every
               thing
               which
               right
               
               reason
               approves
               ,
               and
               refusing
               every
               thing
               which
               it
               disallows
               ,
               and
               this
               with
               the
               most
               perfect
               freedom
               and
               exactness
               ;
               and
               in
               thus
               conceiving
               of
               him
               we
               attribute
               to
               him
               infinite
               Goodness
               ,
               infinite
               Justice
               ,
               and
               infinite
               Truth
               .
               For
               as
               for
               the
               first
               ,
               viz
               ,
               infinite
               Goodness
               ,
               which
               consists
               in
               the
               invariable
               inclination
               of
               his
               Will
               to
               do
               good
               to
               ,
               and
               procure
               the
               happiness
               of
               his
               Creatures
               ,
               by
               which
               he
               is
               infinitely
               removed
               from
               Envy
               and
               Malice
               ,
               right
               reason
               dictates
               to
               him
               that
               being
               infinitely
               happy
               
                 in
                 himself
              
               ,
               the
               best
               and
               most
               becoming
               thing
               he
               can
               do
               is
               to
               propagate
               his
               own
               likeness
               and
               resemblance
               by
               doing
               good
               to
               ,
               and
               procuring
               the
               happiness
               of
               others
               ;
               and
               that
               Envy
               and
               Malice
               ,
               which
               are
               the
               properties
               of
               poor
               and
               indigent
               Beings
               ,
               are
               infinitely
               unbeseeming
               him
               who
               is
               a
               self-sufficient
               nature
               ;
               and
               accordingly
               his
               Will
               which
               always
               follows
               his
               Reason
               is
               infinitely
               propense
               to
               the
               one
               ,
               and
               averse
               to
               the
               other
               .
               And
               as
               for
               the
               second
               ,
               which
               is
               infinite
               Justice
               ,
               which
               consists
               in
               dealing
               with
               his
               Creatures
               according
               to
               their
               several
               deserts
               ,
               by
               which
               he
               is
               infinitely
               removed
               from
               all
               partiality
               and
               injustice
               ,
               right
               reason
               dictates
               to
               him
               ,
               that
               since
               there
               is
               an
               immutable
               good
               and
               evil
               in
               the
               actions
               of
               free
               and
               reasonable
               Agents
               ,
               it
               is
               
               fit
               that
               those
               who
               do
               good
               should
               receive
               good
               from
               him
               ,
               who
               is
               the
               supreme
               Judge
               and
               Moderator
               ,
               and
               those
               who
               do
               evil
               ,
               evil
               ,
               in
               proportion
               to
               the
               good
               and
               evil
               of
               their
               doings
               ;
               and
               that
               to
               reward
               evil
               actions
               ,
               and
               to
               punish
               good
               ones
               ,
               or
               to
               reward
               those
               that
               are
               less
               good
               beyond
               those
               that
               are
               more
               ,
               or
               punish
               those
               that
               are
               more
               evil
               beneath
               those
               that
               are
               less
               ,
               is
               to
               go
               cross
               to
               the
               natures
               and
               reasons
               of
               things
               ;
               and
               by
               these
               Dictates
               of
               Reason
               his
               Will
               is
               invariably
               regulated
               in
               all
               its
               transactions
               with
               his
               Creatures
               .
               Lastly
               ,
               as
               for
               infinite
               Truth
               ,
               which
               consists
               in
               a
               perfect
               agreement
               of
               his
               declarations
               with
               his
               intentions
               ,
               especially
               in
               matters
               of
               Promise
               ,
               whereby
               he
               is
               infinitely
               removed
               from
               all
               deceit
               and
               falshood
               ,
               right
               reason
               dictates
               to
               him
               ,
               that
               to
               speak
               truth
               is
               the
               only
               natural
               end
               of
               speaking
               ,
               that
               to
               promise
               is
               to
               give
               a
               right
               ,
               and
               to
               intend
               to
               perform
               
                 strict
                 justice
              
               ;
               that
               on
               the
               contrary
               lying
               perverts
               the
               use
               of
               Speech
               ,
               and
               betrays
               a
               baseness
               and
               meanness
               of
               spirit
               ,
               that
               to
               deceive
               is
               to
               injure
               ,
               and
               to
               falsifie
               promise
               is
               to
               commit
               a
               Robbery
               ;
               and
               accordingly
               his
               Will
               which
               is
               ever
               guided
               by
               his
               
                 reason
                 ,
                 imbraces
              
               truth
               ,
               and
               rejects
               falshood
               with
               infinite
               abhorrence
               .
            
             
             
               AND
               thus
               from
               the
               various
               perfections
               of
               Gods
               Works
               which
               are
               
                 before
                 us
              
               ,
               we
               may
               fairly
               argue
               to
               all
               the
               perfections
               of
               
                 God
                 himself
              
               .
               For
               whatsoever
               perfection
               he
               hath
               given
               ,
               he
               must
               have
               ,
               and
               whatsoever
               perfection
               he
               hath
               he
               must
               have
               so
               far
               as
               it
               is
               possible
               ;
               for
               if
               it
               be
               possible
               ,
               it
               must
               be
               within
               his
               power
               ,
               and
               if
               it
               be
               within
               his
               power
               to
               be
               sure
               't
               is
               included
               in
               his
               nature
               ;
               otherwise
               he
               must
               chuse
               to
               be
               less
               perfect
               when
               it
               is
               in
               his
               power
               to
               be
               more
               .
               And
               by
               thus
               taking
               our
               rise
               to
               God
               from
               the
               perfections
               of
               the
               Creature
               ,
               we
               discover
               him
               to
               be
               an
               
                 immense
                 self-existing
              
               substance
               ,
               that
               is
               
                 omnipotent
                 ,
                 eternal
              
               ,
               infinitely
               knowing
               and
               
                 wise
                 ,
                 just
              
               and
               
                 good
                 ,
                 faithful
              
               and
               happy
               .
               But
               to
               render
               our
               discovery
               yet
               more
               compleat
            
             
               III.
               IT
               is
               necessary
               that
               in
               ascribing
               to
               him
               the
               perfections
               of
               the
               Creature
               we
               abstract
               from
               them
               every
               thing
               that
               is
               defective
               and
               imperfect
               .
               For
               to
               be
               sure
               there
               is
               nothing
               can
               be
               defective
               or
               imperfect
               in
               the
               Cause
               and
               Author
               of
               all
               perfection
               .
               So
               that
               whereas
               all
               other
               Beings
               have
               some
               defect
               or
               other
               intermingled
               with
               their
               perfections
               ,
               and
               do
               either
               want
               some
               kind
               of
               perfection
               ,
               or
               some
               degree
               of
               those
               kinds
               wherewith
               they
               are
               adorned
               ,
               God
               hath
               all
               kinds
               
               and
               all
               degrees
               of
               all
               kinds
               of
               perfection
               ;
               and
               so
               we
               must
               conceive
               of
               him
               ,
               if
               we
               would
               do
               him
               right
               when
               we
               attribute
               to
               him
               the
               above-named
               perfections
               .
               As
               for
               instance
               ,
               when
               we
               attribute
               to
               him
               the
               perfections
               of
               substance
               ,
               we
               must
               abstract
               from
               them
               the
               defect
               of
               Corporeity
               or
               material
               extension
               ,
               which
               compared
               with
               spirituality
               is
               a
               mighty
               defect
               and
               imperfection
               of
               substance
               both
               as
               to
               its
               Amplitude
               and
               Fulness
               of
               Essence
               .
               For
               no
               Corporeal
               substance
               can
               be
               at
               the
               same
               time
               in
               the
               same
               place
               where
               another
               corporeal
               substance
               is
               ;
               because
               it
               consists
               of
               such
               parts
               as
               cannot
               penetrate
               each
               other
               ;
               so
               that
               every
               body
               must
               be
               limited
               in
               presence
               ,
               because
               it
               cannot
               be
               where
               another
               body
               is
               ;
               whereas
               a
               Spirit
               being
               penetrable
               it self
               ,
               can
               penetrate
               or
               pass
               through
               
                 all
                 things
              
               ,
               and
               consequently
               be
               present
               at
               the
               same
               time
               ,
               and
               in
               the
               same
               place
               where
               not
               only
               other
               bodies
               are
               ,
               but
               other
               Spirits
               too
               .
               So
               that
               by
               attributing
               body
               or
               matter
               to
               God
               ,
               we
               must
               necessarily
               confine
               and
               limit
               the
               Amplitude
               of
               his
               substance
               ,
               which
               if
               it
               be
               bodily
               must
               necessarily
               be
               excluded
               from
               all
               those
               places
               where
               other
               bodily
               substances
               are
               ,
               and
               consequently
               have
               but
               a
               finite
               and
               limited
               presence
               ,
               which
               utterly
               destroys
               the
               
               infinite
               Amplitude
               or
               Omnipresence
               of
               his
               substance
               .
               And
               then
               bodily
               substances
               being
               all
               compounded
               of
               divisible
               parts
               ,
               and
               consequently
               liable
               to
               be
               divided
               and
               corrupted
               ,
               cannot
               have
               that
               fulness
               of
               Being
               in
               them
               which
               Spirits
               have
               ,
               which
               are
               simple
               and
               uncompounded
               substances
               ,
               and
               consequently
               void
               of
               all
               principles
               of
               corruption
               ;
               so
               that
               by
               attributing
               body
               or
               matter
               to
               God
               ,
               we
               substract
               from
               the
               infinite
               fulness
               of
               his
               Being
               ,
               and
               instead
               of
               ascribing
               to
               him
               
                 necessary
                 existence
              
               ,
               which
               puts
               him
               beyond
               all
               possibility
               of
               
                 not
                 being
              
               ,
               degrade
               him
               into
               a
               divisible
               and
               corruptible
               nature
               .
               Wherefore
               in
               attributing
               to
               God
               the
               perfections
               of
               substance
               ,
               we
               must
               abstract
               from
               them
               all
               matter
               and
               material
               affections
               ,
               and
               conceive
               of
               him
               as
               a
               most
               pure
               and
               simple
               spirit
               .
            
             
               AGAIN
               ,
               when
               we
               attribute
               to
               him
               the
               perfections
               of
               life
               ,
               viz.
               Power
               or
               Activity
               and
               Duration
               ,
               we
               must
               wholly
               abstract
               from
               them
               all
               those
               imperfections
               with
               which
               they
               are
               commixt
               in
               the
               Creature
               .
               As
               for
               instance
               ,
               activity
               in
               the
               Creature
               is
               attended
               with
               labour
               and
               pains
               ;
               the
               not
               abstracting
               of
               which
               from
               the
               Activity
               of
               God
               made
               Epicurus
               suppose
               him
               to
               be
               a
               restive
               Being
               ,
               that
               withdrew
               
               himself
               from
               action
               for
               fear
               of
               disturbing
               his
               own
               happiness
               by
               it
               ;
               whereas
               labour
               and
               pains
               are
               the
               imperfections
               of
               activity
               ,
               and
               so
               ought
               not
               to
               be
               admitted
               into
               our
               conception
               of
               
               God's
               ,
               which
               being
               infinite
               ,
               there
               is
               nothing
               can
               be
               difficult
               or
               uneasie
               to
               him
               .
               For
               it
               is
               because
               of
               imperfection
               that
               labour
               and
               trouble
               do
               attend
               any
               Beings
               in
               their
               operations
               ;
               could
               they
               do
               what
               they
               do
               perfectly
               ,
               it
               would
               be
               no
               labour
               
                 at
                 all
              
               to
               them
               .
               God
               therefore
               having
               an
               
                 infinite
                 power
              
               to
               effect
               what
               he
               pleases
               ,
               whatsoever
               he
               doth
               he
               doth
               it
               most
               perfectly
               ,
               and
               consequently
               without
               any
               toil
               or
               labour
               ;
               and
               since
               all
               things
               were
               derived
               from
               him
               ,
               and
               are
               dependent
               upon
               him
               ,
               they
               must
               all
               be
               perfectly
               subject
               to
               his
               power
               ;
               and
               where
               there
               is
               perfect
               subjection
               there
               can
               be
               no
               resistance
               ,
               and
               where
               there
               is
               no
               resistance
               there
               can
               be
               no
               labour
               .
               And
               then
               as
               for
               Duration
               ,
               which
               is
               the
               other
               perfection
               of
               life
               ,
               in
               the
               Creature
               it
               is
               attended
               with
               dependence
               .
               For
               there
               is
               no
               life
               but
               depends
               upon
               God
               ,
               to
               be
               shortened
               or
               prolonged
               according
               to
               his
               pleasure
               ;
               the
               lives
               of
               all
               Beings
               are
               maintained
               and
               supplied
               by
               his
               all-enlivening
               power
               and
               influence
               ,
               which
               if
               he
               withdraw
               from
               them
               but
               one
               moment
               ,
               they
               presently
               expire
               ;
               so
               that
               the
               
               duration
               of
               all
               created
               life
               is
               dependent
               and
               precarious
               ,
               and
               even
               those
               Beings
               that
               shall
               live
               
                 for
                 ever
              
               have
               no
               other
               tenure
               of
               life
               but
               Gods
               Will
               and
               pleasure
               ,
               who
               with
               the
               breath
               of
               his
               Nostrils
               can
               blow
               them
               out
               when
               he
               pleases
               .
               But
               the
               duration
               of
               Gods
               life
               is
               altogether
               independent
               ;
               for
               he
               subsists
               
                 of
                 himself
              
               ,
               from
               that
               infinite
               fulness
               of
               Being
               that
               is
               in
               him
               ,
               and
               hath
               done
               so
               from
               all
               Eternity
               past
               when
               there
               was
               no
               other
               cause
               but
               himself
               in
               being
               ,
               and
               therefore
               can
               do
               so
               to
               all
               Eternity
               
                 to
                 come
              
               without
               the
               support
               or
               assistance
               of
               any
               other
               cause
               .
               So
               that
               he
               is
               not
               at
               all
               beholding
               for
               his
               duration
               to
               the
               
                 good
                 will
              
               and
               pleasure
               of
               any
               other
               Being
               ,
               but
               derives
               from
               an
               inexhaustible
               spring
               of
               life
               within
               himself
               ,
               whence
               he
               also
               derives
               life
               to
               all
               other
               Beings
               .
            
             
               AGAIN
               ,
               when
               we
               attribute
               to
               him
               the
               perfection
               of
               sense
               ,
               viz.
               quickness
               and
               exquisiteness
               of
               perception
               ,
               we
               must
               wholly
               abstract
               from
               it
               all
               that
               imperfection
               with
               which
               it
               is
               attended
               in
               the
               Creatures
               ;
               for
               in
               them
               it
               is
               attended
               with
               sundry
               affections
               which
               argue
               imperfection
               in
               their
               nature
               and
               happiness
               ;
               such
               as
               
                 Fear
                 ,
                 Sorrow
                 ,
                 Repentance
                 ,
                 Desperation
                 ,
              
               and
               the
               like
               ;
               all
               which
               argue
               a
               defect
               of
               Power
               or
               Wisdom
               ,
               and
               proceed
               from
               a
               quick
               sense
               of
               evil
               
               past
               ,
               or
               present
               ,
               or
               
                 to
                 come
              
               ,
               which
               is
               inconsistent
               with
               perfect
               happiness
               .
               When
               therefore
               we
               attribute
               to
               God
               this
               perfection
               of
               sense
               ,
               we
               must
               abstract
               from
               it
               all
               those
               affections
               which
               proceed
               from
               the
               sense
               of
               evil
               or
               pain
               .
               For
               he
               is
               so
               infinitely
               perfect
               both
               in
               nature
               and
               happiness
               ,
               that
               no
               evil
               can
               approach
               him
               to
               vex
               or
               disturb
               him
               ,
               or
               make
               any
               painful
               impressions
               on
               his
               nature
               ;
               and
               being
               so
               ,
               it
               is
               impossible
               that
               in
               propriety
               of
               speech
               he
               should
               either
               fear
               ,
               or
               grieve
               ,
               or
               repent
               ,
               or
               despair
               .
               All
               these
               affections
               indeed
               are
               in
               Scripture
               attributed
               to
               him
               ,
               but
               then
               it
               is
               in
               an
               improper
               and
               Metaphorical
               sense
               ;
               not
               as
               if
               he
               did
               at
               any
               time
               feel
               these
               passions
               within
               himself
               ,
               but
               because
               he
               demeans
               himself
               towards
               us
               as
               if
               he
               did
               ;
               not
               as
               if
               the
               affections
               themselves
               had
               any
               place
               in
               his
               nature
               ,
               but
               because
               the
               natural
               effects
               of
               them
               appear
               in
               his
               actions
               and
               behaviour
               .
               And
               though
               there
               is
               no
               doubt
               but
               he
               resents
               all
               those
               evils
               which
               good
               men
               suffer
               ,
               and
               bad
               men
               commit
               ,
               yet
               it
               is
               not
               from
               any
               painful
               impression
               that
               they
               make
               upon
               his
               nature
               ;
               for
               he
               neither
               feels
               the
               miseries
               he
               pities
               and
               relieves
               ,
               nor
               is
               vext
               at
               the
               sins
               he
               detests
               and
               abhors
               ,
               but
               all
               the
               resentment
               he
               hath
               both
               of
               the
               evil
               of
               our
               sufferings
               and
               sins
               is
               
               perfectly
               calm
               to
               himself
               ,
               and
               devoid
               of
               all
               passion
               and
               disturbance
               .
               'T
               is
               true
               ,
               his
               Will
               being
               
                 perfectly
                 reasonable
              
               must
               be
               differently
               affected
               towards
               different
               Objects
               ,
               and
               contrarily
               affected
               towards
               contrary
               Objects
               ,
               because
               they
               propose
               to
               it
               different
               and
               contrary
               Reasons
               ;
               and
               therefore
               as
               it
               must
               be
               affected
               with
               complacency
               towards
               good
               Objects
               ,
               so
               it
               must
               be
               affected
               with
               abhorrence
               towards
               bad
               ;
               but
               this
               abhorrence
               arises
               not
               either
               from
               any
               sense
               of
               hurt
               they
               do
               him
               ,
               or
               fear
               of
               hurt
               they
               can
               do
               him
               ,
               his
               Nature
               being
               wholly
               impassible
               ,
               but
               from
               the
               repugnancy
               they
               bear
               to
               his
               own
               infallible
               reason
               ;
               and
               his
               abhorrence
               being
               wholly
               founded
               in
               his
               Reason
               ,
               and
               not
               in
               any
               sense
               or
               feeling
               he
               hath
               of
               the
               evils
               he
               detests
               ,
               must
               upon
               this
               account
               be
               stript
               of
               all
               grief
               and
               vexation
               .
               Wherefore
               in
               attributing
               to
               God
               the
               perfection
               of
               sense
               ,
               we
               must
               take
               care
               to
               abstract
               from
               it
               all
               those
               affections
               which
               spring
               out
               of
               the
               imperfection
               either
               of
               our
               nature
               ,
               or
               our
               happiness
               .
            
             
               BUT
               then
               in
               the
               last
               place
               ,
               when
               we
               attribute
               to
               him
               the
               perfections
               of
               Reason
               ,
               viz.
               Knowledge
               and
               Rectitude
               of
               Will
               ,
               we
               must
               also
               abstract
               from
               them
               all
               those
               imperfections
               with
               which
               they
               are
               at
               tended
               in
               the
               Creatures
               ;
               As
               for
               instance
               ,
               
               Knowledge
               in
               the
               Creature
               is
               attended
               with
               reasoning
               and
               discoursing
               ,
               that
               is
               ,
               inferring
               one
               thing
               from
               another
               ,
               arguing
               Consequents
               from
               Principles
               ,
               and
               Effects
               from
               Causes
               ,
               which
               is
               a
               great
               imperfection
               of
               Knowledge
               ,
               and
               a
               plain
               indication
               that
               it
               is
               narrow
               and
               confined
               in
               it self
               ,
               and
               not
               to
               be
               improved
               without
               labour
               and
               study
               .
               For
               that
               we
               are
               fain
               to
               infer
               one
               thing
               out
               of
               another
               is
               an
               evident
               token
               that
               we
               know
               but
               
                 in
                 part
              
               ,
               because
               in
               this
               way
               our
               knowledge
               must
               be
               successive
               ,
               and
               we
               must
               know
               one
               thing
               before
               we
               can
               know
               another
               ;
               we
               must
               know
               the
               Principles
               before
               we
               can
               know
               the
               Consequents
               ,
               and
               the
               Causes
               before
               the
               Effects
               ;
               else
               how
               can
               we
               deduce
               the
               one
               from
               the
               other
               ?
               And
               this
               deducing
               or
               inferring
               requires
               a
               great
               deal
               of
               study
               and
               labour
               .
               Wherefore
               in
               attributing
               Knowledg
               to
               God
               we
               must
               abstract
               from
               it
               this
               imperfection
               of
               reasoning
               and
               discourse
               ;
               for
               his
               Knowledg
               being
               infinite
               or
               unconfined
               by
               the
               utmost
               extention
               and
               duration
               of
               things
               ,
               doth
               at
               one
               Intuition
               or
               
                 simple
                 view
              
               behold
               all
               things
               past
               ,
               and
               present
               ,
               and
               
                 to
                 come
              
               ,
               yea
               ,
               
                 whensoever
                 ,
                 wheresoever
              
               ,
               or
               howsoever
               possible
               ;
               and
               beholding
               as
               he
               doth
               all
               Consequents
               in
               their
               Principles
               ,
               all
               Effects
               in
               their
               Causes
               ,
               he
               doth
               
               not
               know
               one
               thing
               after
               another
               ,
               but
               comprehends
               them
               
                 all
                 together
              
               in
               his
               infinite
               mind
               ,
               without
               any
               succession
               or
               improvement
               .
               So
               that
               from
               all
               Eternity
               past
               he
               knew
               as
               much
               as
               he
               doth
               now
               ,
               and
               as
               much
               as
               he
               will
               do
               to
               all
               Eternity
               
                 to
                 come
              
               ;
               for
               his
               Knowledg
               was
               always
               infinite
               ,
               and
               what
               is
               infinite
               admits
               not
               either
               of
               more
               or
               less
               .
               And
               then
               for
               that
               other
               perfection
               of
               reason
               which
               consists
               in
               Rectitude
               of
               Will
               ,
               in
               the
               Creature
               it
               is
               acquired
               ,
               even
               as
               that
               Knowledg
               and
               Wisdom
               is
               by
               which
               it
               is
               measured
               and
               regulated
               .
               For
               Rectitude
               of
               Will
               consisting
               in
               chusing
               and
               refusing
               as
               right
               Reason
               directs
               ,
               must
               needs
               be
               acquired
               in
               the
               Creature
               ,
               because
               that
               
                 Right
                 Reason
              
               is
               so
               ,
               by
               which
               it
               chuses
               and
               refuses
               ;
               so
               that
               there
               is
               the
               same
               defect
               and
               imperfection
               in
               the
               Rectitude
               of
               our
               Wills
               as
               there
               is
               in
               our
               Reason
               and
               Knowledg
               ,
               that
               is
               ,
               that
               it
               is
               not
               altogether
               ,
               but
               acquired
               by
               degrees
               ,
               and
               so
               it
               may
               be
               is
               infinitely
               successive
               and
               improvable
               .
               Wherefore
               in
               attributing
               to
               God
               Rectitude
               of
               Will
               ,
               which
               ,
               as
               I
               shewed
               before
               ,
               consists
               in
               Goodness
               ,
               and
               Justice
               ,
               and
               Truth
               ,
               we
               are
               wholly
               to
               abstract
               from
               it
               this
               imperfection
               of
               being
               acquired
               .
               For
               it
               is
               essential
               to
               his
               Will
               to
               follow
               the
               Dictates
               of
               his
               Understanding
               and
               Reason
               ,
               and
               essential
               
               to
               his
               Understanding
               to
               dictate
               to
               his
               Will
               all
               the
               parts
               and
               degrees
               of
               Goodness
               ,
               Justice
               ,
               and
               Truth
               ;
               so
               that
               the
               rectitude
               of
               his
               Will
               is
               infinite
               both
               as
               to
               the
               extent
               and
               degrees
               of
               it
               ,
               there
               being
               no
               good
               ,
               no
               degree
               of
               good
               that
               an
               infinite
               reason
               can
               propose
               ,
               but
               what
               his
               Will
               doth
               most
               readily
               imbrace
               ,
               and
               perfectly
               comply
               with
               ;
               so
               that
               the
               Rectitude
               of
               his
               Will
               is
               such
               as
               could
               not
               be
               acquired
               part
               after
               part
               ,
               degree
               after
               degree
               ,
               because
               it
               is
               
                 essentially
                 infinite
              
               ;
               and
               from
               everlasting
               he
               was
               as
               good
               ,
               and
               as
               just
               ,
               and
               as
               faithful
               as
               now
               ,
               and
               to
               everlasting
               he
               cannot
               be
               better
               ,
               or
               juster
               ,
               or
               faithfuller
               than
               he
               is
               ,
               because
               what
               is
               essentially
               infinite
               admits
               no
               improvement
               either
               of
               parts
               or
               degrees
               .
               And
               thus
               you
               see
               how
               in
               all
               these
               respects
               it
               is
               absolutely
               necessary
               to
               the
               framing
               a
               right
               Apprehension
               of
               God
               ,
               that
               in
               ascribing
               to
               him
               the
               perfections
               of
               the
               Creature
               ,
               we
               abstract
               all
               those
               defects
               and
               imperfections
               with
               which
               they
               are
               intermixt
               .
            
             
               IV.
               IT
               is
               necessary
               that
               in
               arguing
               from
               the
               perfections
               of
               the
               Creature
               to
               the
               perfections
               of
               God
               ,
               we
               distinguish
               between
               the
               state
               and
               relations
               of
               God
               and
               Creature
               .
               For
               there
               are
               many
               things
               which
               are
               perfections
               in
               the
               Creature
               considering
               their
               state
               which
               would
               be
               imperfections
               in
               God
               considering
               his
               ;
               and
               so
               on
               
               the
               contrary
               .
               As
               for
               instance
               ,
               to
               be
               dependent
               and
               
                 humble
                 ,
                 resigned
              
               and
               submissive
               ;
               to
               be
               grateful
               and
               devout
               are
               perfections
               in
               the
               Creature
               ,
               because
               there
               is
               a
               Being
               infinitely
               above
               them
               in
               all
               degrees
               of
               all
               sorts
               of
               perfection
               ,
               in
               Knowledg
               and
               Wisdom
               ,
               in
               Power
               and
               Goodness
               ,
               in
               Justice
               and
               Truth
               ;
               a
               Being
               to
               whom
               they
               owe
               themselves
               ,
               and
               all
               the
               
                 good
                 things
              
               they
               possess
               ,
               and
               upon
               whom
               they
               depend
               for
               all
               that
               they
               are
               ,
               or
               enjoy
               ,
               or
               hope
               for
               ;
               and
               therefore
               it
               infinitely
               becomes
               them
               to
               abase
               themselves
               before
               him
               ,
               to
               trust
               to
               ,
               and
               depend
               on
               him
               ,
               and
               resign
               themselves
               to
               him
               ;
               to
               supplicate
               him
               for
               all
               they
               want
               ,
               and
               thank
               him
               for
               all
               they
               enjoy
               ;
               but
               for
               God
               to
               be
               humble
               ,
               who
               is
               infinitely
               perfect
               above
               all
               ,
               for
               God
               to
               depend
               ,
               who
               is
               the
               upholder
               of
               all
               ,
               for
               him
               to
               submit
               who
               is
               Lord
               over
               all
               ,
               or
               to
               be
               devout
               and
               grateful
               ,
               who
               is
               the
               supreme
               Fountain
               and
               Proprietor
               of
               all
               ,
               would
               be
               to
               sneak
               and
               condescend
               far
               beneath
               the
               infinite
               dignity
               of
               his
               Nature
               .
               As
               on
               the
               contrary
               ,
               to
               love
               himself
               above
               all
               ,
               to
               set
               up
               his
               Will
               above
               all
               other
               Wills
               ,
               and
               to
               expect
               and
               require
               that
               they
               should
               do
               homage
               to
               it
               ;
               to
               exact
               Adoration
               and
               Worship
               from
               all
               ,
               and
               to
               appropriate
               it
               to
               himself
               from
               all
               other
               Beings
               ,
               are
               excellencies
               and
               
               perfections
               in
               God
               ,
               because
               he
               is
               infinitely
               amiable
               above
               all
               other
               Beings
               ,
               and
               therefore
               ought
               in
               reason
               to
               love
               himself
               above
               all
               ,
               infinitely
               exalted
               above
               all
               other
               Beings
               ,
               and
               therefore
               ought
               in
               reason
               to
               expect
               that
               all
               other
               Beings
               should
               be
               subject
               to
               him
               ;
               in
               a
               word
               ,
               because
               he
               ,
               and
               he
               alone
               is
               God
               ,
               and
               hath
               all
               divine
               perfections
               appropriate
               to
               himself
               ,
               and
               therefore
               ought
               in
               reason
               to
               expect
               that
               all
               capable
               Beings
               should
               acknowledg
               his
               Divinity
               by
               sutable
               actions
               ,
               and
               restrain
               their
               acknowledgment
               of
               it
               wholly
               to
               himself
               ;
               but
               for
               a
               Creature
               ,
               that
               is
               infinitely
               less
               lovely
               than
               God
               ,
               and
               infinitely
               inferiour
               to
               him
               ,
               to
               love
               it self
               ,
               and
               
                 set
                 up
              
               its
               own
               Will
               above
               him
               ,
               and
               invade
               his
               Throne
               and
               Divinity
               ,
               and
               arrogate
               to
               it self
               his
               Honour
               and
               Worship
               ,
               is
               not
               only
               unreasonable
               ,
               but
               impious
               .
               In
               this
               case
               therefore
               we
               must
               carefully
               distinguish
               between
               the
               states
               of
               God
               and
               Creature
               ,
               and
               not
               attribute
               to
               him
               those
               perfections
               of
               the
               Creature
               which
               are
               proper
               to
               it
               ,
               under
               the
               notion
               of
               Creature
               ,
               because
               in
               so
               doing
               we
               shall
               infinitely
               degrade
               him
               ;
               but
               whatsoever
               is
               in
               it self
               a
               perfection
               ,
               precisely
               considered
               from
               all
               respects
               to
               the
               state
               and
               relations
               of
               a
               Creature
               ,
               that
               we
               ought
               to
               ascribe
               to
               God
               in
               its
               utmost
               extent
               and
               degree
               .
            
             
             
               AND
               yet
               even
               here
               it
               will
               in
               many
               cases
               be
               necessary
               for
               us
               to
               keep
               this
               distinction
               of
               God
               and
               Creature
               in
               our
               minds
               ;
               for
               though
               whatsoever
               is
               absolutely
               and
               in
               it self
               a
               perfection
               in
               the
               Creature
               is
               also
               a
               perfection
               in
               God
               ,
               yet
               considering
               the
               state
               of
               God
               ,
               that
               may
               be
               an
               exercise
               of
               absolute
               perfection
               in
               him
               which
               would
               be
               imperfection
               in
               a
               Creature
               .
               As
               for
               instance
               ,
               Wisdom
               ,
               and
               Goodness
               ,
               and
               Justice
               are
               absolute
               perfections
               in
               a
               Creature
               ,
               and
               therefore
               ought
               to
               be
               attributed
               to
               God
               ,
               but
               it
               doth
               not
               thence
               follow
               that
               that
               is
               no
               exercise
               of
               these
               perfections
               in
               God
               which
               is
               not
               so
               in
               Creatures
               .
               It
               is
               an
               act
               of
               Wisdom
               in
               a
               Creature
               to
               pursue
               his
               ends
               by
               the
               most
               probable
               means
               ,
               but
               it
               doth
               not
               therefore
               follow
               that
               it
               is
               an
               act
               of
               folly
               in
               God
               to
               effect
               his
               ends
               by
               contrary
               means
               ,
               because
               he
               being
               not
               only
               
                 all
                 wise
              
               ,
               but
               all-powerful
               ,
               which
               no
               Creature
               is
               ,
               can
               make
               the
               most
               contrary
               means
               as
               subservient
               to
               his
               ends
               as
               the
               most
               probable
               ,
               and
               therefore
               sometimes
               to
               display
               the
               greatness
               of
               his
               Power
               ,
               and
               to
               excite
               our
               attention
               and
               reverence
               he
               chuses
               to
               operate
               by
               contrary
               means
               ,
               and
               when
               he
               doth
               so
               he
               chuseth
               most
               wisely
               .
               Again
               ,
               it
               is
               an
               act
               of
               Goodness
               in
               us
               to
               succour
               the
               unfortunate
               ,
               and
               rescue
               
               oppressed
               innocence
               from
               undeserved
               calamities
               ;
               and
               not
               to
               do
               so
               ,
               when
               we
               can
               with
               ease
               ,
               and
               without
               any
               prejudice
               to
               our selves
               ,
               is
               a
               high
               degree
               of
               malice
               and
               
                 ill
                 nature
              
               .
               But
               it
               doth
               not
               therefore
               follow
               that
               it
               is
               an
               act
               of
               malice
               in
               God
               to
               permit
               innocence
               to
               suffer
               ,
               when
               with
               ease
               ,
               and
               without
               the
               least
               damage
               to
               himself
               he
               can
               relieve
               it
               ,
               because
               being
               infinitely
               wise
               and
               powerful
               ,
               which
               no
               Creature
               is
               ,
               he
               can
               infallibly
               bring
               good
               out
               of
               evil
               ,
               and
               advance
               us
               to
               happiness
               by
               suffering
               ;
               and
               therefore
               sometimes
               he
               permits
               the
               innocent
               to
               suffer
               evil
               ,
               thereby
               to
               procure
               them
               some
               great
               and
               lasting
               good
               ;
               and
               when
               he
               doth
               so
               it
               is
               an
               act
               of
               great
               Goodness
               in
               him
               .
               Once
               more
               ,
               it
               is
               Justice
               in
               the
               Creature
               not
               to
               kill
               or
               hurt
               the
               Innocent
               ,
               not
               to
               deprive
               them
               of
               any
               good
               they
               are
               rightfully
               possess'd
               of
               ,
               and
               to
               act
               contrary
               is
               great
               injustice
               ,
               because
               we
               have
               no
               right
               to
               another
               mans
               Life
               ,
               or
               Limbs
               ,
               or
               Goods
               ,
               unless
               he
               forfeits
               them
               to
               us
               by
               some
               unjust
               attempt
               to
               deprive
               us
               of
               ours
               ;
               but
               it
               doth
               not
               therefore
               follow
               ,
               that
               it
               would
               be
               unjust
               in
               God
               to
               do
               so
               ,
               who
               being
               the
               supreme
               Proprietor
               of
               our
               Lives
               ,
               and
               Limbs
               ,
               and
               Goods
               ,
               which
               no
               Creature
               is
               of
               any
               other
               Creatures
               ,
               can
               justly
               resume
               them
               when
               he
               pleases
               ,
               be
               we
               never
               
               so
               innocent
               ,
               because
               they
               are
               
                 his
                 own
              
               ;
               whatever
               he
               gave
               us
               he
               can
               
                 take
                 away
              
               from
               us
               ,
               without
               any
               injury
               ,
               because
               he
               rather
               lent
               it
               than
               gave
               it
               us
               ,
               reserving
               the
               absolute
               propriety
               in
               himself
               ;
               and
               his
               right
               being
               
                 supreme
                 ,
                 absolute
              
               ,
               and
               independent
               ,
               and
               ours
               but
               subordinate
               and
               conditional
               ,
               whatsoever
               we
               can
               justly
               do
               he
               can
               justly
               do
               ,
               and
               abundantly
               more
               ;
               so
               that
               though
               we
               may
               argue
               this
               or
               that
               is
               just
               in
               the
               Creature
               ,
               therefore
               it
               is
               just
               in
               God
               ,
               yet
               we
               cannot
               argue
               
                 è
                 contra
              
               ,
               this
               or
               that
               is
               just
               in
               God
               ,
               therefore
               it
               is
               just
               in
               the
               Creature
               ,
               because
               his
               right
               in
               all
               things
               is
               infinitely
               Paramount
               to
               our
               right
               in
               any
               thing
               ;
               and
               therefore
               though
               he
               cannot
               without
               our
               own
               fault
               and
               forfeiture
               reduce
               us
               to
               a
               worse
               state
               than
               that
               of
               
                 not
                 being
              
               wherein
               he
               found
               us
               ,
               because
               to
               do
               so
               would
               be
               equivalent
               to
               the
               
                 taking
                 away
              
               from
               us
               more
               than
               he
               gave
               us
               ,
               and
               consequently
               more
               than
               he
               hath
               a
               right
               to
               ,
               yet
               Gods
               right
               being
               infinitely
               more
               absolute
               and
               extensive
               than
               ours
               ,
               he
               can
               justly
               take
               away
               from
               us
               infinitely
               more
               than
               we
               can
               justly
               take
               away
               from
               
                 one
                 another
              
               .
               And
               therefore
               to
               correct
               the
               iniquities
               of
               wicked
               Nations
               and
               Parents
               ,
               God
               sometimes
               lays
               his
               hand
               upon
               good
               Kings
               ,
               
               and
               innocent
               Children
               ,
               and
               either
               deprives
               them
               of
               their
               comforts
               ,
               and
               pursues
               them
               with
               constant
               infelicities
               ,
               or
               puts
               an
               untimely
               period
               to
               their
               lives
               ;
               and
               when
               he
               doth
               so
               ,
               he
               hath
               an
               absolute
               right
               to
               do
               it
               ,
               which
               no
               other
               Being
               can
               pretend
               to
               .
               Wherefore
               in
               attributing
               to
               God
               the
               perfections
               of
               the
               Creature
               we
               are
               carefully
               to
               distinguish
               between
               the
               state
               of
               God
               and
               Creatures
               ,
               and
               neither
               to
               ascribe
               to
               him
               any
               of
               those
               perfections
               which
               belong
               to
               a
               Creature
               ,
               as
               a
               Creature
               ,
               nor
               to
               bound
               the
               exercise
               of
               those
               absolute
               perfections
               we
               ascribe
               to
               him
               by
               the
               Rules
               and
               Limitations
               of
               the
               Creature
               .
            
             
               V.
               ALTHOUGH
               in
               arguing
               from
               the
               perfections
               of
               the
               Creature
               to
               the
               perfections
               of
               God
               we
               are
               not
               to
               subject
               him
               to
               the
               Rules
               of
               a
               Creature
               ,
               yet
               we
               ought
               always
               to
               suppose
               his
               Will
               and
               Power
               to
               be
               intirely
               subject
               to
               the
               Moral
               perfections
               of
               his
               own
               nature
               .
               For
               God
               who
               is
               infinitely
               exalted
               above
               all
               other
               Beings
               can
               be
               subject
               to
               no
               other
               Law
               but
               that
               of
               his
               own
               Essential
               Wisdom
               ,
               and
               Justice
               ,
               and
               Goodness
               ;
               and
               since
               every
               thing
               hath
               a
               right
               to
               exercise
               its
               own
               faculties
               so
               far
               forth
               as
               it
               is
               just
               and
               lawful
               ,
               God
               who
               is
               subject
               to
               no
               other
               Law
               but
               only
               that
               of
               his
               own
               perfections
               hath
               an
               essential
               right
               
               to
               will
               and
               do
               whatever
               that
               Law
               allows
               and
               approves
               of
               .
               Now
               the
               perfections
               of
               God
               which
               give
               Law
               to
               his
               Will
               and
               Power
               ,
               are
               those
               which
               ,
               for
               distinction
               sake
               ,
               we
               call
               Moral
               ,
               because
               their
               Office
               is
               the
               same
               in
               him
               with
               that
               of
               
                 moral
                 Vertues
              
               in
               the
               Creature
               ,
               viz.
               to
               conduct
               and
               regulate
               his
               Will
               and
               Powers
               of
               action
               ;
               and
               these
               Moral
               perfections
               are
               his
               Wisdom
               ,
               and
               
                 Goodness
                 ,
                 Justice
              
               ,
               and
               Truth
               ,
               which
               being
               all
               essential
               to
               him
               are
               as
               much
               a
               Law
               to
               his
               Will
               and
               Power
               ,
               as
               
                 Moral
                 Laws
              
               are
               to
               ours
               ;
               And
               to
               suppose
               his
               Will
               and
               Power
               not
               to
               be
               perfectly
               subject
               to
               them
               ,
               is
               to
               suppose
               him
               a
               very
               defective
               and
               imperfect
               Being
               ,
               a
               lawless
               Will
               and
               Power
               being
               the
               greatest
               defect
               in
               Nature
               .
               Wherefore
               to
               secure
               our
               minds
               against
               all
               injurious
               apprehensions
               of
               God
               ,
               this
               is
               a
               most
               necessary
               Rule
               ,
               that
               we
               conceive
               him
               to
               be
               such
               a
               Being
               as
               can
               neither
               Will
               nor
               Act
               any
               thing
               but
               what
               his
               own
               Essential
               Wisdom
               ,
               and
               Goodness
               ,
               and
               Justice
               do
               approve
               ;
               that
               in
               all
               his
               
                 Decrees
                 ,
                 Purposes
                 ,
                 Choices
              
               ,
               and
               Actions
               consults
               his
               Moral
               perfections
               ,
               and
               perfectly
               regulates
               himself
               by
               them
               ,
               and
               doth
               neither
               chuse
               nor
               
                 refuse
                 ,
                 elect
              
               nor
               
                 reprobate
                 ,
                 save
              
               nor
               damn
               without
               their
               full
               consent
               and
               approbation
               .
               For
               to
               affirm
               that
               he
               is
               not
               
               obliged
               to
               regulate
               himself
               by
               Wisdom
               ,
               and
               Justice
               and
               Goodness
               ,
               or
               that
               he
               can
               do
               otherwise
               ,
               is
               to
               attribute
               to
               him
               a
               Power
               to
               Will
               and
               Act
               
                 foolishly
                 ,
                 maliciously
              
               ,
               and
               unjustly
               ,
               which
               indeed
               is
               not
               so
               properly
               Power
               as
               Impotence
               ;
               and
               to
               suppose
               that
               he
               can
               thus
               Will
               and
               Act
               ,
               is
               to
               deny
               that
               he
               is
               infinitely
               Wise
               ,
               and
               Just
               ,
               and
               Good
               ,
               which
               utterly
               excludes
               all
               possibility
               of
               being
               otherwise
               in
               any
               respect
               or
               degree
               .
               For
               to
               be
               infinitely
               Wise
               and
               Just
               is
               to
               be
               infinitely
               removed
               from
               folly
               and
               injustice
               ,
               which
               nothing
               can
               be
               that
               hath
               the
               least
               degree
               of
               possibility
               to
               act
               unwisely
               or
               unjustly
               .
               Wherefore
               in
               conceiving
               of
               God
               it
               is
               always
               to
               be
               supposed
               that
               his
               Will
               and
               Power
               are
               so
               immutably
               subject
               to
               the
               Moral
               perfections
               of
               his
               Nature
               ,
               as
               that
               it
               is
               impossible
               for
               him
               to
               Will
               or
               Act
               against
               them
               .
               For
               all
               that
               liberty
               of
               Will
               that
               is
               determinable
               to
               good
               or
               
                 evil
                 ,
                 just
              
               or
               unjust
               ,
               is
               a
               flaw
               and
               imperfection
               in
               the
               reasonable
               nature
               ,
               because
               it
               speaks
               the
               Will
               to
               be
               defective
               in
               that
               which
               is
               the
               utmost
               possibility
               of
               Goodness
               and
               
                 Justice
                 ,
                 i.
                 e.
              
               in
               being
               immutably
               determined
               thereunto
               ;
               and
               therefore
               to
               attribute
               such
               a
               liberty
               to
               God
               ,
               is
               to
               scandalize
               his
               Nature
               ,
               and
               reproach
               it
               with
               imperfection
               .
               For
               all
               that
               Power
               which
               is
               not
               conducted
               by
               Justice
               and
               Goodness
               is
               only
               
               power
               to
               
                 do
                 mischief
              
               ,
               to
               Tyrannize
               over
               other
               Beings
               ,
               and
               to
               sport
               and
               play
               with
               their
               miseries
               ;
               which
               is
               so
               far
               from
               being
               a
               perfection
               of
               Power
               that
               it
               proceeds
               from
               the
               most
               wretched
               weakness
               and
               impotence
               .
               So
               that
               by
               attributing
               such
               a
               power
               to
               God
               ,
               we
               foully
               asperse
               and
               blaspheme
               him
               ,
               and
               instead
               of
               a
               God
               imagine
               a
               worse
               Devil
               ,
               and
               more
               qualified
               to
               do
               mischief
               than
               any
               that
               are
               now
               in
               Hell
               ,
               who
               though
               they
               are
               powerful
               enough
               to
               do
               mischief
               ,
               are
               none
               of
               them
               Omnipotently
               mischievous
               ;
               it
               is
               to
               imagine
               a
               God
               without
               a
               Deity
               ,
               that
               is
               ,
               without
               that
               Essential
               Rectitude
               of
               Will
               wherein
               all
               his
               Moral
               perfections
               do
               consist
               ,
               which
               are
               the
               Crown
               and
               Glory
               of
               his
               Nature
               .
               For
               to
               be
               good
               and
               just
               are
               the
               brightest
               Rays
               of
               the
               Deity
               ,
               the
               Rays
               that
               illustrate
               and
               glorifie
               all
               his
               other
               perfections
               ,
               and
               without
               which
               infinite
               Knowledg
               and
               infinite
               Power
               would
               be
               nothing
               but
               infinite
               Craft
               and
               Mischief
               ;
               so
               that
               to
               imagine
               that
               he
               hath
               any
               Will
               or
               Power
               that
               is
               not
               Essentially
               subject
               to
               his
               Moral
               perfections
               ,
               is
               to
               deface
               the
               very
               beauty
               of
               his
               Nature
               ,
               and
               represent
               him
               the
               most
               horrid
               thing
               in
               the
               World.
               Wherefore
               in
               conceiving
               of
               God
               we
               ought
               to
               fix
               this
               as
               the
               main
               and
               fundamental
               Rule
               of
               our
               thoughts
               ,
               that
               he
               hath
               no
               Will
               to
               Chuse
               ,
               
               or
               Power
               to
               Act
               but
               what
               are
               in
               perfect
               subjection
               to
               infinite
               Wisdom
               ,
               and
               Justice
               ,
               and
               Goodness
               ;
               and
               this
               will
               secure
               our
               minds
               from
               all
               those
               rigid
               and
               sour
               apprehensions
               of
               him
               which
               by
               reflecting
               on
               his
               Moral
               perfections
               do
               him
               the
               greatest
               dishonour
               ,
               and
               represent
               him
               the
               most
               disadvantageously
               to
               mankind
               .
            
             
               VI.
               AND
               lastly
               ,
               It
               is
               also
               necessary
               that
               in
               conceiving
               of
               the
               perfections
               of
               God
               we
               always
               suppose
               them
               exactly
               harmonious
               and
               consistent
               with
               each
               other
               .
               For
               all
               perfections
               of
               Being
               ,
               so
               far
               forth
               as
               they
               are
               perfections
               ,
               are
               consistent
               with
               each
               other
               ,
               and
               like
               strait
               lines
               drawn
               from
               the
               same
               Center
               run
               Parallel
               together
               without
               any
               crossing
               or
               interfering
               .
               For
               there
               is
               nothing
               contrary
               to
               perfection
               but
               imperfection
               ,
               and
               there
               is
               no
               disagreement
               but
               what
               arises
               from
               contrariety
               .
               When
               therefore
               we
               conceive
               of
               the
               perfections
               of
               God
               ,
               we
               must
               so
               conceive
               of
               them
               ,
               as
               that
               there
               may
               be
               no
               manner
               of
               inconsistency
               or
               disagreement
               between
               them
               ,
               otherwise
               we
               must
               admit
               into
               our
               conceptions
               of
               them
               something
               or
               other
               that
               is
               defective
               or
               imperfect
               .
               As
               for
               instance
               ,
               in
               God
               there
               is
               infinite
               Wisdom
               ,
               and
               infinite
               Justice
               ,
               infinite
               Goodness
               ,
               and
               infinite
               Mercy
               ,
               wherefore
               if
               we
               would
               conceive
               
               aright
               of
               these
               his
               glorious
               perfections
               we
               must
               take
               care
               not
               to
               admit
               any
               Notion
               of
               any
               one
               of
               them
               that
               renders
               it
               repugnant
               to
               any
               other
               ,
               but
               so
               to
               conceive
               of
               them
               altogether
               as
               that
               they
               may
               mutually
               accord
               and
               agree
               with
               each
               other
               .
               For
               while
               we
               apprehend
               his
               Goodness
               to
               be
               such
               as
               that
               it
               will
               not
               accord
               with
               his
               Wisdom
               ,
               we
               must
               either
               suppose
               his
               Wisdom
               to
               be
               Craft
               ,
               or
               his
               Goodness
               to
               be
               Folly
               ;
               and
               whilst
               we
               apprehend
               his
               Mercy
               to
               be
               such
               as
               that
               it
               will
               not
               agree
               with
               his
               Justice
               ,
               we
               must
               either
               suppose
               his
               Justice
               to
               be
               Cruelty
               ,
               or
               his
               Mercy
               to
               be
               
                 blind
                 Pity
              
               and
               Fondness
               ;
               and
               it
               is
               certain
               that
               that
               goodness
               cannot
               be
               a
               perfection
               which
               exceeds
               the
               measures
               of
               Wisdom
               ,
               nor
               that
               Mercy
               neither
               which
               transgresses
               the
               bounds
               of
               Justice
               ,
               and
               so
               on
               the
               contrary
               .
               For
               if
               either
               Gods
               goodness
               excludes
               his
               wisdom
               ,
               or
               his
               wisdom
               his
               goodness
               ;
               if
               either
               his
               Mercy
               
                 swallow
                 up
              
               his
               Justice
               ,
               or
               his
               Justice
               his
               Mercy
               ,
               there
               is
               an
               apparent
               repugnance
               and
               contrariety
               between
               them
               ,
               and
               where
               there
               is
               a
               contrariety
               there
               must
               be
               imperfection
               in
               one
               or
               t'other
               ,
               or
               both
               .
            
             
               WHEREFORE
               if
               we
               would
               apprehend
               them
               altogether
               ,
               as
               they
               truly
               are
               in
               God
               ,
               that
               is
               ,
               under
               the
               notion
               of
               perfections
               ,
               
               we
               must
               so
               conceive
               of
               them
               as
               that
               in
               all
               respects
               they
               may
               be
               perfectly
               consistent
               and
               harmonious
               ;
               as
               that
               his
               Wisdom
               may
               not
               clash
               with
               his
               Goodness
               ,
               nor
               his
               Goodness
               with
               his
               Wisdom
               ;
               as
               that
               his
               Mercy
               may
               not
               justle
               with
               his
               Justice
               ,
               nor
               his
               Justice
               with
               his
               Mercy
               ;
               that
               is
               ,
               we
               must
               conceive
               him
               to
               be
               as
               wise
               as
               he
               can
               be
               with
               infinite
               goodness
               ,
               as
               good
               as
               he
               can
               be
               with
               infinite
               wisdom
               ,
               as
               just
               as
               he
               can
               be
               with
               infinite
               mercy
               ,
               and
               as
               merciful
               as
               he
               can
               be
               with
               infinite
               justice
               ,
               which
               is
               to
               be
               wise
               ,
               and
               good
               ,
               and
               just
               ,
               and
               merciful
               ,
               so
               far
               as
               it
               is
               a
               perfection
               to
               be
               so
               .
               For
               to
               be
               wise
               beyond
               what
               is
               good
               ,
               is
               Craft
               ,
               to
               be
               good
               beyond
               what
               is
               wise
               ,
               is
               Dotage
               ,
               to
               be
               just
               beyond
               what
               is
               merciful
               ,
               is
               Rigour
               ,
               to
               be
               merciful
               beyond
               what
               is
               just
               ,
               is
               Easiness
               ,
               that
               is
               ,
               they
               are
               all
               imperfection
               ,
               so
               far
               as
               they
               are
               beyond
               what
               is
               perfect
               .
               Wherefore
               we
               ought
               to
               be
               very
               careful
               not
               to
               represent
               these
               his
               Moral
               perfections
               as
               
                 running
                 a
                 tilt
              
               at
               one
               another
               ,
               but
               to
               conceive
               of
               them
               
                 all
                 together
              
               as
               one
               intire
               perfection
               ,
               which
               though
               like
               the
               Center
               of
               a
               Circle
               it
               hath
               many
               Lines
               drawn
               from
               it
               round
               about
               ,
               and
               so
               is
               looked
               upon
               sometimes
               as
               the
               term
               of
               this
               Line
               ,
               and
               sometimes
               of
               that
               ,
               yet
               is
               but
               one
               common
               and
               undivided
               term
               to
               them
               
               all
               ;
               or
               ,
               to
               speak
               more
               plainly
               ,
               though
               it
               exerts
               it self
               in
               different
               ways
               and
               actions
               ,
               and
               operates
               diversly
               according
               to
               the
               diversities
               of
               its
               Objects
               ,
               and
               accordingly
               admits
               of
               divers
               Names
               ,
               such
               as
               
                 Wisdom
                 ,
                 Goodness
                 ,
                 Justice
              
               ,
               and
               Mercy
               ,
               yet
               is
               in
               it self
               but
               one
               simple
               and
               indivisible
               principle
               of
               action
               ,
               all
               whose
               operations
               how
               diverse
               soever
               are
               such
               as
               perfectly
               accord
               with
               each
               other
               ,
               whose
               acts
               of
               Wisdom
               are
               all
               infinitely
               good
               ,
               whose
               acts
               of
               goodness
               are
               all
               infinitely
               wise
               ,
               whose
               acts
               of
               justice
               are
               infinitely
               merciful
               ,
               and
               whose
               acts
               of
               mercy
               are
               infinitely
               just
               ;
               so
               that
               in
               this
               ,
               as
               well
               as
               in
               their
               extension
               and
               degrees
               they
               are
               all
               most
               
                 perfect
                 ,
                 viz.
              
               that
               they
               always
               operate
               with
               mutual
               consent
               ,
               and
               in
               perfect
               harmony
               .
               And
               while
               we
               thus
               conceive
               of
               the
               divine
               perfections
               ,
               our
               minds
               will
               be
               mightily
               secured
               against
               all
               those
               false
               apprehensions
               of
               God
               which
               lead
               to
               superstition
               and
               presumption
               ;
               for
               we
               shall
               so
               apprehend
               his
               wisdom
               and
               justice
               as
               not
               to
               be
               superstitiously
               afraid
               ,
               and
               so
               apprehend
               his
               goodness
               and
               mercy
               as
               not
               to
               be
               presumptuously
               secure
               ;
               and
               as
               on
               the
               one
               hand
               his
               Justice
               will
               protect
               his
               Mercy
               from
               being
               abused
               by
               our
               wanton
               security
               ,
               so
               on
               the
               other
               hand
               his
               goodness
               will
               protect
               his
               wisdom
               from
               being
               
               misrepresented
               by
               our
               anxious
               suspition
               .
               For
               while
               we
               consider
               his
               mercy
               thus
               tempered
               with
               his
               justice
               ,
               and
               his
               wisdom
               with
               his
               goodness
               ,
               we
               can
               neither
               expect
               impunity
               from
               the
               one
               if
               we
               continue
               wicked
               ,
               nor
               yet
               suspect
               any
               
                 ill
                 design
              
               against
               us
               in
               the
               other
               if
               we
               return
               from
               our
               
                 evil
                 ways
              
               ,
               and
               persevere
               in
               
                 well
                 doing
              
               .
            
          
           
             
               SECT
               .
               III.
               Of
               the
               causes
               of
               our
               mis-apprehensions
               of
               God.
               
            
             
               I
               Now
               proceed
               to
               the
               last
               thing
               I
               proposed
               ,
               which
               was
               to
               assign
               and
               remove
               the
               causes
               of
               mens
               misapprehensions
               of
               God
               ;
               many
               of
               which
               are
               so
               secret
               and
               obscure
               ,
               so
               peculiar
               to
               the
               frame
               and
               temper
               of
               mens
               brains
               ,
               so
               interwoven
               with
               the
               infinite
               varieties
               of
               humane
               Constitutions
               ,
               that
               it
               is
               very
               difficult
               ,
               if
               not
               impossible
               ,
               to
               trace
               them
               ,
               so
               as
               to
               make
               an
               exact
               enumeration
               of
               them
               all
               ;
               and
               therefore
               I
               shall
               only
               assign
               the
               most
               common
               and
               visible
               causes
               by
               which
               the
               generality
               of
               men
               are
               mislead
               in
               their
               Apprehensions
               
               of
               the
               divine
               Nature
               ,
               whinh
               are
               reducible
               to
               these
               six
               Heads
               :
            
             
               First
               ,
               Ignorance
               of
               what
               is
               the
               true
               perfection
               of
               our
               own
               Nature
               .
            
             
               Secondly
               ,
               Framing
               our
               Notions
               of
               God
               according
               to
               the
               model
               of
               our
               own
               humour
               and
               temper
               .
            
             
               Thirdly
               .
               Obstinate
               partiality
               to
               our
               own
               sinful
               lusts
               and
               affections
               .
            
             
               Fourthly
               ,
               Measuring
               Gods
               Nature
               by
               
                 particular
                 Providences
              
               .
            
             
               Fifthly
               ,
               Taking
               up
               our
               Notions
               of
               God
               from
               obscure
               and
               particular
               passages
               ,
               and
               not
               from
               the
               plain
               and
               general
               current
               of
               Scripture
               .
            
             
               Sixthly
               ,
               Indevotion
               .
            
             
               I.
               ONE
               great
               cause
               of
               our
               misapprehensions
               of
               God
               is
               Ignorance
               of
               what
               is
               the
               true
               perfection
               of
               our
               own
               Natures
               .
               For
               ,
               as
               I
               shewed
               before
               ,
               in
               conceiving
               of
               the
               perfections
               of
               God
               we
               must
               take
               our
               rise
               from
               those
               perfections
               we
               behold
               in
               his
               Creatures
               ,
               and
               particularly
               in
               our
               own
               Natures
               ,
               wherein
               there
               is
               a
               composition
               of
               all
               created
               perfections
               ;
               so
               that
               while
               we
               are
               ignorant
               of
               what
               is
               the
               true
               perfection
               of
               our
               own
               Natures
               ,
               our
               thoughts
               can
               have
               no
               rule
               or
               aim
               whereby
               to
               judg
               of
               
               God's
               .
               That
               he
               hath
               all
               those
               perfections
               in
               himself
               which
               he
               hath
               derived
               to
               
               us
               ,
               is
               the
               Fundamental
               Maxim
               upon
               which
               we
               are
               to
               erect
               our
               Notions
               of
               him
               ;
               and
               therefore
               unless
               we
               know
               what
               those
               perfections
               are
               which
               he
               hath
               derived
               to
               us
               ,
               and
               wherein
               they
               consist
               ,
               our
               mind
               hath
               no
               footing
               or
               foundation
               whereon
               to
               raise
               any
               certain
               Idea
               of
               him
               .
               For
               since
               we
               have
               no
               other
               way
               to
               conceive
               of
               his
               perfections
               but
               by
               our
               own
               ,
               how
               is
               it
               possible
               that
               while
               we
               are
               ignorant
               of
               our
               own
               we
               should
               ever
               conceive
               aright
               of
               his
               ?
               This
               therefore
               is
               one
               great
               reason
               why
               men
               do
               so
               grosly
               misconceive
               of
               God
               ,
               because
               they
               have
               no
               true
               Notion
               of
               their
               own
               perfection
               ,
               by
               which
               they
               are
               to
               form
               their
               conceptions
               of
               his
               .
            
             
               FOR
               whereas
               the
               true
               perfection
               of
               humane
               nature
               consists
               In
               
                 Moral
                 goodness
              
               ,
               or
               an
               universal
               compliance
               of
               its
               
                 Will
                 ,
                 Affections
              
               ,
               and
               Actions
               with
               those
               everlasting
               Laws
               of
               righteousness
               which
               
                 right
                 reason
              
               prescribes
               ,
               how
               many
               are
               there
               that
               look
               upon
               this
               as
               a
               very
               mean
               and
               carnal
               accomplishment
               ,
               and
               place
               all
               their
               perfection
               in
               things
               of
               a
               quite
               different
               nature
               ,
               viz.
               in
               the
               Ebbs
               and
               Flows
               of
               their
               sensitive
               passion
               ,
               and
               the
               extraordinary
               Fermentations
               of
               their
               bloud
               and
               spirits
               ,
               that
               is
               to
               say
               ,
               in
               unaccountable
               dejections
               and
               exaltations
               of
               mind
               ,
               in
               vehement
               
               impressions
               of
               fancy
               and
               Mechanical
               movements
               of
               affection
               ,
               in
               Raptures
               and
               Ecstacies
               and
               Hypocondriacal
               incomes
               and
               manifestations
               ,
               that
               have
               nothing
               of
               substantial
               Vertue
               or
               Piety
               in
               them
               ,
               nor
               commonly
               any
               other
               effect
               but
               to
               cause
               men
               to
               renounce
               that
               Righteousness
               which
               they
               never
               had
               ,
               and
               rely
               upon
               that
               which
               they
               have
               no
               Title
               to
               ,
               and
               to
               sooth
               and
               tickle
               their
               fancies
               ,
               and
               blow
               them
               up
               into
               glorious
               opinions
               of
               themselves
               ,
               and
               Triumphant
               assurances
               of
               their
               being
               the
               Darlings
               and
               Favourites
               of
               God
               ,
               whilst
               poor
               Moral
               men
               ,
               that
               make
               conscience
               of
               regulating
               their
               affections
               and
               actions
               by
               the
               eternal
               Laws
               of
               Righteousness
               are
               look'd
               upon
               by
               them
               with
               a
               scornful
               compassion
               ,
               and
               placed
               in
               the
               lowermost
               form
               of
               sinners
               ,
               at
               the
               greatest
               distance
               from
               the
               Kingdom
               of
               God.
               Now
               when
               men
               take
               such
               false
               measures
               of
               their
               own
               perfection
               ,
               how
               is
               it
               possible
               they
               should
               conceive
               aright
               of
               the
               perfections
               of
               God
               ,
               which
               they
               have
               no
               other
               way
               to
               conceive
               of
               but
               only
               by
               arguing
               from
               their
               own
               ?
               Wherefore
               in
               order
               to
               the
               forming
               our
               Ideas
               of
               Gods
               perfections
               ,
               it
               is
               necessary
               we
               should
               first
               fix
               the
               true
               Notion
               of
               our
               own
               ;
               which
               is
               no
               hard
               matter
               for
               us
               to
               do
               .
               For
               our
               Nature
               being
               reasonable
               ,
               to
               be
               sure
               its
               
               perfection
               must
               consist
               in
               willing
               ,
               affecting
               and
               acting
               reasonably
               ,
               or
               which
               is
               the
               same
               thing
               ,
               in
               Governing
               it self
               in
               all
               its
               relations
               and
               circumstances
               by
               those
               immutable
               Laws
               of
               goodness
               which
               
                 right
                 reason
              
               prescribes
               ,
               and
               which
               are
               exemplified
               to
               us
               in
               the
               holy
               Scripture
               ;
               and
               when
               we
               have
               fixt
               in
               our
               minds
               this
               Notion
               of
               our
               own
               perfection
               ,
               it
               will
               naturally
               conduct
               our
               thoughts
               to
               
               God's
               ,
               and
               let
               us
               see
               that
               his
               perfection
               consists
               not
               in
               a
               lawless
               and
               boundless
               Will
               ,
               that
               decrees
               without
               
                 foresight
                 ,
                 resolves
              
               without
               reason
               ,
               and
               Wills
               because
               it
               will
               ,
               and
               then
               executes
               its
               own
               blind
               and
               unaccountable
               purposes
               by
               dint
               of
               irresistible
               power
               without
               any
               regard
               to
               right
               or
               wrong
               .
               For
               if
               we
               rightly
               understand
               our
               own
               perfection
               ,
               we
               cannot
               but
               discern
               that
               such
               a
               Will
               as
               this
               is
               one
               of
               the
               most
               monstrous
               deformities
               in
               nature
               ,
               because
               it
               is
               the
               most
               Diametrically
               opposite
               to
               the
               true
               Idea
               of
               our
               own
               Perfection
               ,
               which
               while
               we
               attentively
               fix
               our
               eyes
               on
               ,
               we
               cannot
               but
               infer
               from
               it
               that
               the
               true
               perfection
               of
               God
               consists
               in
               the
               unvariable
               determination
               of
               his
               Will
               by
               the
               all-comprehending
               reason
               of
               his
               Mind
               ,
               or
               in
               chusing
               and
               
                 refusing
                 ,
                 decreeing
              
               and
               executing
               upon
               such
               reasons
               as
               best
               becomes
               a
               God
               to
               will
               and
               act
               on
               ,
               
                 i.
                 e.
              
               upon
               
               such
               as
               are
               infinitely
               wise
               ,
               and
               good
               ,
               and
               just
               ,
               and
               merciful
               .
               For
               if
               to
               Will
               and
               Act
               upon
               such
               reasons
               as
               these
               be
               the
               perfection
               of
               our
               nature
               ,
               we
               cannot
               but
               conclude
               that
               it
               is
               the
               perfection
               of
               Gods
               too
               ;
               but
               if
               we
               are
               ignorant
               of
               our
               own
               perfection
               ,
               we
               must
               necessarily
               think
               of
               God
               
                 at
                 Rovers
              
               ,
               without
               any
               certain
               aim
               or
               rule
               to
               square
               and
               direct
               our
               apprehensions
               .
            
             
               II.
               ANOTHER
               cause
               of
               our
               misapprehension
               of
               God
               ,
               is
               our
               framing
               our
               Notions
               of
               him
               according
               to
               the
               Model
               of
               our
               own
               particular
               humour
               and
               temper
               .
               For
               self-love
               being
               the
               most
               vehement
               affection
               of
               Humane
               Nature
               ,
               and
               that
               upon
               which
               all
               it
               s
               other
               affections
               are
               founded
               ,
               there
               is
               no
               one
               Vice
               to
               which
               we
               are
               more
               universally
               obnoxious
               than
               that
               of
               excessive
               fondness
               and
               partiality
               to
               our selves
               ,
               which
               makes
               us
               too
               often
               dote
               upon
               the
               deformities
               ,
               and
               even
               Idolize
               the
               Vices
               of
               our
               own
               temper
               .
               So
               that
               whether
               our
               nature
               be
               
                 stern
                 ,
                 sour
              
               ,
               and
               imperious
               ,
               or
               
                 fond
                 ,
                 easie
              
               and
               indulgent
               ,
               we
               are
               apt
               to
               admire
               it
               as
               a
               great
               perfection
               merely
               because
               it
               is
               Ours
               ,
               without
               measuring
               it
               by
               those
               eternal
               reasons
               which
               are
               the
               Rules
               of
               Good
               and
               
                 Evil
                 ,
                 Perfection
              
               and
               Imperfection
               ;
               and
               then
               whatever
               we
               look
               
               upon
               as
               a
               perfection
               in
               our selves
               we
               naturally
               attribute
               to
               God
               ,
               who
               is
               the
               cause
               and
               fountain
               of
               all
               perfection
               .
               And
               hence
               it
               comes
               to
               pass
               that
               mens
               minds
               have
               been
               always
               tinctured
               with
               such
               false
               and
               repugnant
               opinions
               of
               God
               ,
               because
               they
               frame
               their
               judgments
               of
               him
               not
               so
               much
               by
               their
               reason
               as
               by
               their
               temper
               and
               humour
               ;
               and
               so
               their
               different
               humours
               being
               not
               only
               unreasonable
               in
               themselves
               ,
               but
               repugnant
               and
               contrary
               to
               one
               another
               ,
               produce
               in
               them
               not
               only
               false
               and
               unreasonable
               ,
               but
               contrary
               and
               repugnant
               opinions
               of
               God.
               Thus
               for
               instance
               ,
               the
               Epicureans
               who
               were
               a
               soft
               and
               voluptuous
               Sect
               ,
               intirely
               addicted
               to
               ease
               and
               pleasure
               ,
               fancied
               God
               to
               be
               
                 such
                 a
                 one
                 as
                 themselves
              
               ,
               a
               Being
               that
               was
               wholly
               sequestred
               from
               action
               ,
               and
               confined
               to
               an
               Extra-mundane
               Paradise
               ,
               where
               he
               lived
               in
               perfect
               ease
               ,
               and
               was
               entertained
               with
               infinite
               Luxuries
               ,
               without
               ever
               concerning
               his
               thoughts
               with
               any
               thing
               abroad
               ;
               for
               this
               they
               thought
               was
               the
               top
               of
               all
               perfection
               ,
               and
               therefore
               thus
               they
               would
               have
               chosen
               to
               live
               had
               they
               been
               Gods
               themselves
               .
               Thus
               the
               Stoicks
               ,
               who
               were
               a
               sort
               of
               very
               morose
               and
               inflexible
               people
               ,
               copied
               their
               Notions
               of
               God
               from
               their
               own
               complexion
               ,
               supposing
               him
               to
               be
               an
               
               inflexible
               Being
               that
               was
               utterly
               incapable
               of
               being
               moved
               and
               affected
               by
               the
               reasons
               of
               things
               ,
               but
               was
               wholly
               governed
               by
               a
               stern
               and
               inexorable
               Fate
               .
               And
               accordingly
               the
               Scythians
               and
               Thracians
               ,
               the
               Gaules
               and
               Carthaginians
               ,
               who
               were
               a
               people
               of
               a
               bloudy
               and
               Barbarous
               nature
               ,
               Pictured
               their
               Gods
               from
               their
               own
               temper
               ,
               imagining
               them
               to
               be
               of
               a
               bloud-thirsty
               nature
               ,
               that
               delighted
               to
               feed
               their
               hungry
               Nostrils
               with
               the
               Nidorous
               reeks
               and
               steams
               of
               humane
               gore
               .
               Whereas
               ,
               on
               the
               contrary
               ,
               the
               Platonists
               ,
               who
               were
               generally
               of
               a
               very
               soft
               and
               amorous
               nature
               ,
               took
               their
               measure
               of
               God
               thereby
               ,
               and
               so
               framed
               an
               Idea
               of
               him
               that
               was
               as
               soft
               and
               amorous
               as
               their
               own
               complexion
               ,
               composed
               altogether
               of
               loves
               ,
               and
               smiles
               ,
               and
               indearments
               ,
               without
               the
               least
               intermixture
               of
               vengeance
               and
               severity
               ,
               how
               just
               soever
               in
               it self
               ,
               or
               necessary
               to
               the
               well-government
               of
               the
               World.
               Thus
               as
               the
               Ethiopians
               pictured
               their
               Gods
               black
               because
               they
               were
               black
               themselves
               ,
               so
               generally
               men
               have
               been
               always
               prone
               to
               represent
               God
               in
               the
               colour
               of
               their
               own
               complexions
               ;
               which
               is
               the
               cause
               that
               they
               many
               times
               represent
               him
               so
               utterly
               unlike
               to
               himself
               ,
               because
               out
               of
               an
               unreasonable
               partiality
               to
               themselves
               they
               first
               
               mistake
               the
               deformities
               of
               their
               own
               natures
               for
               perfections
               ,
               and
               then
               Deifie
               them
               them
               into
               
                 Divine
                 Attributes
                 .
                 Thou
                 thoughtest
              
               ,
               saith
               God
               ,
               
                 that
                 I
                 was
                 altogether
                 such
                 a
                 one
                 as
                 thy self
                 ,
              
               Psal.
               50.21
               .
               that
               is
               ,
               thou
               didst
               frame
               thy
               conceptions
               of
               me
               according
               to
               the
               Pattern
               of
               thy
               own
               ill-nature
               ,
               and
               so
               thoughtest
               basely
               and
               unworthily
               of
               me
               .
               And
               hence
               I
               doubt
               not
               spring
               most
               of
               those
               misapprehensions
               of
               God
               which
               have
               been
               received
               among
               Christians
               .
               For
               how
               is
               it
               possible
               for
               any
               man
               that
               is
               not
               of
               a
               fierce
               and
               cruel
               nature
               himself
               ,
               to
               believe
               it
               consistent
               with
               the
               nature
               of
               God
               to
               snatch
               poor
               Infants
               from
               their
               Mothers
               Womb
               ,
               that
               never
               actually
               offended
               him
               ,
               and
               hurl
               them
               into
               the
               flames
               of
               Hell
               ?
               And
               considering
               the
               stern
               and
               inflexible
               temper
               of
               the
               famous
               Author
               of
               the
               
                 Horrible
                 Decree
              
               ,
               though
               otherwise
               a
               rare
               and
               admirable
               person
               ,
               there
               is
               too
               much
               reason
               to
               suspect
               that
               he
               transcribed
               his
               own
               nature
               into
               his
               Doctrine
               ,
               and
               modelled
               his
               Divinity
               by
               his
               Temper
               .
               And
               so
               on
               the
               contrary
               ,
               who
               but
               a
               man
               of
               excessive
               fondness
               and
               partiality
               ,
               that
               loves
               beyond
               all
               reason
               ,
               and
               invincibly
               doats
               upon
               the
               deformities
               of
               his
               own
               darlings
               ,
               could
               ever
               imagine
               it
               consistent
               with
               the
               wisdom
               and
               holiness
               of
               God
               to
               chuse
               
               his
               favourites
               without
               reason
               ,
               and
               ,
               when
               he
               hath
               chosen
               them
               ,
               not
               only
               to
               overlook
               all
               their
               faults
               ,
               but
               to
               hide
               them
               from
               his
               own
               eyes
               with
               the
               Mantle
               of
               anothers
               Righteousness
               ,
               that
               so
               how
               ill
               soever
               they
               behave
               themselves
               ,
               he
               may
               never
               see
               cause
               to
               be
               displeased
               with
               them
               ?
               From
               these
               and
               other
               instances
               it
               is
               evident
               that
               one
               great
               cause
               of
               our
               misapprehensions
               of
               God
               ,
               is
               our
               measuring
               his
               nature
               by
               our
               own
               .
               For
               first
               ,
               our
               partiality
               to
               our selves
               makes
               us
               magnifie
               our
               own
               faults
               into
               perfections
               ,
               and
               then
               whatsoever
               we
               reckon
               a
               perfection
               in
               our selves
               we
               naturally
               attribute
               to
               God
               ,
               and
               so
               many
               times
               it
               comes
               to
               pass
               that
               our
               Notions
               of
               God
               are
               nothing
               but
               the
               Images
               of
               our selves
               ,
               which
               
               Narcissus-like
               we
               fall
               in
               love
               with
               for
               no
               other
               reason
               but
               because
               they
               reflect
               our
               own
               
                 sweet
                 likeness
              
               .
               As
               therefore
               we
               would
               not
               wrong
               God
               in
               our
               own
               thoughts
               ,
               we
               must
               take
               care
               not
               to
               attribute
               to
               him
               any
               thing
               of
               our
               own
               ,
               but
               what
               is
               a
               perfection
               in
               the
               judgment
               of
               the
               most
               
                 impartial
                 reason
              
               ;
               and
               because
               our
               self-love
               is
               apt
               to
               bribe
               our
               own
               reason
               into
               a
               favourable
               opinion
               of
               whatever
               is
               our
               own
               ,
               we
               ought
               to
               admit
               nothing
               of
               our
               own
               into
               our
               Notion
               of
               God
               but
               what
               is
               voted
               a
               perfection
               by
               the
               
                 common
                 reason
              
               of
               Mankind
               .
            
             
             
               III.
               ANOTHER
               cause
               of
               our
               misapprehensions
               of
               God
               is
               our
               obstinate
               partiality
               to
               our
               own
               sinful
               lusts
               and
               affections
               .
               For
               while
               men
               are
               vehemently
               addicted
               to
               any
               sinful
               courses
               ,
               the
               true
               Notion
               of
               God
               must
               needs
               sit
               very
               uneasily
               on
               their
               minds
               ,
               because
               it
               will
               be
               always
               quarrelling
               with
               them
               ,
               suggesting
               arguments
               against
               them
               ,
               and
               alarming
               them
               with
               dreadful
               thoughts
               and
               dire
               abodeings
               of
               a
               vengeance
               to
               come
               .
               For
               there
               is
               no
               true
               conception
               of
               Gods
               nature
               but
               what
               is
               pregnant
               with
               some
               powerful
               argument
               against
               disobedience
               to
               his
               Will
               ;
               so
               that
               while
               we
               obstinately
               persist
               in
               disobedience
               to
               him
               ,
               our
               reason
               cannot
               truly
               conceive
               of
               him
               without
               waging
               War
               against
               our
               Lusts
               ,
               and
               while
               a
               man
               is
               thus
               at
               variance
               with
               himself
               ,
               and
               one
               end
               of
               his
               Soul
               is
               at
               War
               with
               the
               other
               ,
               so
               that
               he
               cannot
               gratifie
               his
               affection
               without
               affronting
               his
               reason
               ,
               nor
               comply
               with
               his
               reason
               without
               doing
               violence
               to
               his
               affection
               ,
               he
               can
               never
               be
               at
               ease
               within
               ,
               till
               either
               he
               hath
               forced
               his
               affection
               to
               submit
               to
               his
               reason
               ,
               or
               his
               reason
               to
               submit
               to
               his
               affection
               ;
               but
               while
               a
               mans
               reason
               hath
               the
               true
               Notion
               of
               God
               and
               his
               perfections
               before
               it
               ,
               't
               will
               be
               impossible
               for
               him
               to
               reconcile
               it
               to
               his
               sinful
               affections
               ,
               
               against
               which
               ,
               whenever
               he
               coolly
               reflects
               ,
               it
               must
               necessarily
               dictate
               bitter
               Invectives
               and
               denounce
               horrible
               Sentences
               .
               So
               that
               if
               he
               be
               obstinately
               resolved
               to
               side
               with
               his
               sinful
               affections
               ,
               he
               must
               either
               be
               content
               patiently
               to
               endure
               the
               clamour
               and
               fury
               of
               his
               own
               reason
               ,
               which
               is
               one
               of
               the
               most
               uneasie
               Penances
               in
               the
               World
               ,
               or
               endeavour
               to
               corrupt
               and
               sophisticate
               his
               Notions
               of
               God
               with
               such
               opinions
               as
               countenance
               his
               Lusts.
               And
               this
               ,
               considering
               the
               mighty
               influence
               which
               mens
               affections
               have
               on
               their
               reason
               ,
               is
               no
               hard
               matter
               to
               do
               ;
               for
               the
               least
               shew
               of
               probability
               ,
               backt
               with
               a
               strong
               affection
               for
               an
               opinion
               ,
               is
               of
               greater
               force
               with
               corrupt
               minds
               than
               the
               clearest
               demonstration
               against
               it
               .
               So
               that
               if
               the
               Opinion
               be
               but
               serviceable
               to
               the
               interest
               of
               a
               mans
               
                 lust
                 ,
                 that
              
               will
               engage
               his
               affection
               on
               its
               side
               ,
               and
               then
               the
               opinion
               having
               once
               retained
               those
               powerful
               Orators
               in
               its
               cause
               ,
               it
               is
               secure
               of
               a
               very
               favourable
               trial
               at
               the
               Tribunal
               of
               reason
               ,
               where
               in
               all
               probability
               only
               one
               side
               of
               the
               Question
               will
               be
               weighed
               ,
               and
               Judgment
               will
               be
               given
               upon
               hearing
               the
               Arguments
               for
               it
               ,
               without
               admitting
               any
               evidence
               against
               it
               .
            
             
             
               THUS
               when
               men
               are
               hunted
               and
               pursued
               through
               their
               wicked
               courses
               by
               the
               true
               Notions
               of
               God
               ,
               it
               is
               expedient
               for
               them
               if
               they
               resolve
               to
               go
               on
               to
               take
               sanctuary
               in
               false
               ones
               ,
               where
               their
               Conscience
               and
               Will
               ,
               their
               reason
               and
               affections
               may
               dwell
               quietly
               together
               ,
               and
               they
               may
               be
               as
               wicked
               as
               they
               please
               without
               any
               disturbance
               .
               And
               abundance
               of
               such
               false
               Notions
               there
               are
               prepared
               to
               their
               hands
               ,
               which
               mens
               wicked
               minds
               have
               invented
               in
               the
               defence
               of
               their
               lusts
               .
               For
               thus
               some
               ,
               to
               ease
               their
               Consciences
               ,
               have
               persuaded
               themselves
               ,
               that
               God
               is
               so
               wholly
               
                 taken
                 up
              
               with
               his
               own
               happiness
               as
               that
               he
               is
               not
               
                 at
                 leisure
              
               to
               concern
               himself
               about
               
                 humane
                 actions
              
               ,
               and
               under
               this
               persuasion
               they
               sin
               on
               with
               full
               security
               that
               he
               will
               never
               punish
               them
               .
               Others
               on
               the
               contrary
               ,
               to
               reconcile
               their
               lusts
               ,
               persuade
               themselves
               that
               God
               is
               wonderfully
               concerned
               about
               small
               things
               ;
               about
               trifling
               opinions
               and
               indifferent
               actions
               ,
               and
               the
               Rites
               ,
               and
               Modes
               ,
               and
               Appendages
               of
               his
               Worship
               ,
               and
               under
               this
               persuasion
               they
               hope
               to
               attone
               him
               for
               all
               the
               immoralities
               of
               their
               lives
               by
               the
               forms
               and
               outsides
               of
               Religion
               ,
               by
               uncommanded
               severities
               and
               affected
               singularities
               ,
               by
               contending
               for
               Opinions
               ,
               ,
               and
               stickling
               
               for
               Parties
               ,
               and
               being
               pragmatically
               zealous
               about
               the
               borders
               and
               fringes
               of
               Religion
               .
               Others
               there
               are
               that
               to
               quiet
               their
               anxious
               minds
               persuade
               themselves
               that
               God
               ,
               
                 in
                 Christ
              
               at
               least
               ,
               is
               all
               Mercy
               and
               Goodness
               ,
               without
               the
               least
               allay
               of
               Righteous
               Severity
               ,
               or
               vindictive
               Justice
               ;
               and
               being
               thus
               persuaded
               ,
               they
               sin
               on
               securely
               ,
               and
               under
               the
               Wing
               of
               his
               Mercy
               affront
               his
               Authority
               ,
               without
               any
               disturbance
               .
               Others
               again
               ,
               that
               to
               stifle
               the
               sense
               of
               their
               own
               guilt
               persuade
               themselves
               that
               God
               hath
               irrevocably
               determined
               the
               everlasting
               Fate
               of
               men
               without
               any
               respect
               to
               their
               doings
               ,
               and
               that
               those
               whom
               he
               will
               save
               he
               will
               save
               irresistibly
               without
               any
               concurrence
               of
               theirs
               ,
               whereas
               those
               whom
               he
               will
               not
               save
               he
               hath
               utterly
               abandoned
               to
               a
               dire
               necessity
               of
               perishing
               for
               ever
               ;
               from
               whence
               they
               conclude
               ,
               that
               if
               they
               are
               of
               the
               number
               of
               those
               that
               shall
               be
               saved
               ,
               it
               is
               needless
               for
               them
               to
               endeavour
               after
               it
               ,
               and
               if
               in
               the
               List
               of
               those
               that
               shall
               perish
               ,
               it
               is
               
                 in
                 vain
              
               for
               them
               to
               endeavour
               to
               prevent
               it
               ;
               and
               that
               therefore
               their
               wisest
               course
               is
               to
               
                 sin
                 on
              
               ,
               and
               expect
               the
               Event
               .
               All
               which
               are
               only
               the
               Artifices
               of
               wickedness
               to
               reconcile
               mens
               Consciences
               to
               their
               Lusts
               ,
               and
               compromise
               the
               quarrel
               between
               God
               and
               
               their
               
                 wicked
                 lives
              
               ,
               that
               so
               they
               may
               sin
               on
               for
               the
               future
               without
               check
               or
               remorse
               .
            
             
               WHEREFORE
               if
               we
               would
               form
               a
               right
               Notion
               of
               God
               in
               our
               minds
               ,
               and
               preserve
               it
               pure
               and
               unsophisticated
               ,
               we
               must
               above
               all
               things
               beware
               not
               to
               let
               our
               Lusts
               intermingle
               with
               our
               Reasonings
               about
               him
               ,
               or
               to
               bribe
               us
               to
               assent
               to
               any
               opinion
               concerning
               him
               .
               For
               this
               is
               an
               eternal
               Maxim
               ,
               that
               there
               is
               nothing
               can
               be
               true
               of
               the
               
                 most
                 holy
              
               God
               ,
               that
               gives
               the
               least
               countenance
               or
               protection
               to
               sin
               ;
               and
               therefore
               when
               ever
               it
               makes
               for
               the
               interest
               of
               our
               Lusts
               to
               believe
               any
               opinion
               of
               him
               ,
               for
               that
               reason
               we
               ought
               to
               reject
               it
               ;
               for
               nothing
               can
               be
               true
               of
               God
               that
               is
               not
               perfectly
               consistent
               with
               his
               infinite
               Holiness
               ,
               and
               nothing
               can
               be
               consistent
               with
               his
               infinite
               holiness
               that
               is
               any
               way
               serviceable
               to
               the
               interest
               of
               sin
               ;
               so
               that
               while
               we
               suffer
               our
               sinful
               interests
               to
               dictate
               to
               us
               our
               opinions
               of
               God
               ,
               we
               make
               falshood
               our
               Oracle
               ,
               and
               the
               very
               foundation
               of
               our
               Faith
               is
               a
               Lie.
               
            
             
               IV.
               ANOTHER
               great
               cause
               of
               our
               misapprehensins
               of
               God
               is
               our
               measuring
               his
               Nature
               by
               
                 particular
                 Providences
                 .
                 The
                 tree
                 is
                 known
                 by
                 its
                 fruit
              
               is
               the
               common
               Rule
               
               by
               which
               men
               judg
               of
               God
               as
               well
               as
               of
               
                 one
                 another
              
               ,
               and
               it
               is
               most
               certain
               that
               every
               free
               Agent
               is
               as
               it
               doth
               ,
               that
               the
               ordinary
               course
               of
               its
               Actions
               is
               an
               infallible
               Index
               of
               the
               inward
               dispositions
               and
               inclinations
               of
               its
               mind
               ;
               but
               as
               for
               the
               actions
               of
               God
               ,
               they
               are
               not
               to
               be
               judged
               of
               singly
               and
               apart
               from
               one
               another
               ,
               because
               they
               have
               all
               one
               general
               drift
               and
               tendency
               ,
               and
               so
               are
               mutually
               dependent
               upon
               one
               another
               ,
               and
               closely
               linked
               together
               even
               from
               the
               first
               to
               the
               second
               ,
               and
               so
               on
               to
               the
               last
               in
               one
               continued
               Chain
               and
               Series
               ;
               so
               that
               of
               all
               those
               innumerable
               actions
               whereof
               his
               general
               Providence
               consists
               there
               is
               no
               one
               loose
               or
               independent
               Link
               ,
               but
               every
               one
               is
               connected
               unto
               all
               the
               rest
               ,
               and
               all
               the
               rest
               to
               every
               one
               throughout
               that
               mighty
               Chain
               .
               Wherefore
               unless
               we
               had
               an
               intire
               Prospect
               of
               the
               whole
               Series
               of
               Gods
               actions
               ,
               and
               of
               the
               mutual
               respects
               and
               relations
               which
               they
               bear
               to
               one
               another
               ,
               it
               is
               impossible
               for
               us
               ,
               without
               a
               
                 divine
                 Revelation
              
               ,
               to
               make
               any
               certain
               judgment
               of
               Particulars
               .
               For
               though
               this
               or
               that
               particular
               action
               or
               providence
               of
               God
               ,
               considered
               separately
               from
               all
               the
               rest
               ,
               may
               have
               a
               very
               pernicious
               and
               malevolent
               Aspect
               ,
               yet
               it
               is
               to
               be
               considered
               that
               no
               action
               of
               God
               
               is
               what
               it
               would
               be
               if
               it
               were
               apart
               by
               it self
               ,
               but
               what
               it
               is
               in
               conjunction
               with
               all
               the
               rest
               of
               his
               actions
               ,
               and
               that
               that
               which
               by
               it self
               might
               prove
               very
               pernicious
               ,
               may
               by
               being
               contempered
               with
               others
               of
               a
               different
               nature
               become
               exceeding
               beneficial
               to
               the
               World.
               For
               so
               in
               the
               Heavens
               there
               are
               sundry
               Stars
               of
               a
               very
               malignant
               aspect
               apart
               by
               themselves
               ,
               which
               yet
               in
               conjunction
               with
               other
               Stars
               of
               a
               different
               temper
               do
               many
               times
               derive
               a
               most
               benign
               influence
               upon
               us
               .
               And
               if
               men
               can
               give
               no
               certain
               judgment
               of
               any
               single
               Act
               or
               Scene
               of
               Gods
               Providence
               without
               comprehending
               at
               once
               the
               whole
               Drama
               ,
               how
               is
               it
               possible
               they
               should
               take
               true
               measures
               of
               his
               Nature
               by
               any
               particular
               event
               that
               befalls
               them
               ?
               For
               for
               all
               they
               know
               those
               very
               Events
               which
               singly
               considered
               are
               most
               noxious
               to
               the
               World
               ,
               may
               be
               most
               beneficial
               as
               they
               are
               intermingled
               and
               contempered
               with
               other
               Providences
               ;
               so
               that
               while
               they
               measure
               God
               by
               single
               Events
               they
               will
               many
               times
               deduce
               sour
               and
               rigid
               opinions
               of
               him
               from
               those
               very
               Providences
               which
               are
               the
               highest
               instances
               of
               his
               benignity
               and
               goodness
               .
               Thus
               ,
               for
               instance
               ,
               should
               Joseph
               have
               framed
               his
               judgment
               of
               Gods
               Nature
               by
               his
               being
               thrown
               into
               
               the
               Pit
               ,
               sold
               into
               Aegypt
               ,
               and
               there
               cast
               into
               Prison
               for
               his
               integrity
               and
               innocence
               ,
               what
               could
               he
               have
               thought
               of
               him
               but
               that
               he
               was
               a
               very
               envious
               and
               malicious
               Being
               ,
               that
               took
               delight
               in
               afflicting
               innocence
               ,
               and
               sported
               himself
               with
               the
               miseries
               of
               his
               Creatures
               ?
               And
               yet
               considering
               what
               followed
               upon
               these
               sad
               Providences
               ,
               and
               how
               these
               were
               all
               of
               them
               but
               so
               many
               steps
               to
               his
               advancement
               ,
               it
               is
               plain
               ,
               that
               had
               he
               thought
               thus
               ,
               he
               had
               thought
               very
               injuriously
               ;
               those
               very
               Providences
               from
               which
               he
               must
               have
               inferred
               Gods
               malice
               to
               him
               ,
               being
               in
               conjunction
               with
               what
               followed
               most
               illustrious
               instances
               of
               his
               Goodness
               towards
               him
               .
            
             
               AND
               yet
               how
               commonly
               do
               we
               see
               men
               pass
               judgment
               on
               Gods
               Nature
               from
               such
               particular
               Providences
               ?
               They
               see
               a
               world
               of
               deplorable
               Accidents
               ,
               such
               as
               
                 Famines
                 ,
                 Butcheries
                 ,
                 Plagues
              
               ,
               and
               Devastations
               ,
               in
               which
               themselves
               are
               many
               times
               involved
               ,
               from
               whence
               they
               are
               ready
               to
               conclude
               ,
               that
               certainly
               God
               would
               never
               inflict
               or
               suffer
               these
               things
               if
               he
               were
               not
               of
               a
               very
               
                 froward
                 ,
                 cruel
              
               ,
               and
               implacable
               nature
               ;
               whereas
               did
               they
               but
               see
               these
               sad
               accidents
               as
               they
               lie
               interwoven
               with
               all
               the
               rest
               of
               his
               Providences
               ,
               they
               would
               
               doubtless
               see
               infinite
               reason
               to
               conclude
               the
               quite
               contrary
               .
               Sometimes
               again
               they
               behold
               Wickedness
               prosper
               in
               this
               World
               ,
               and
               Vertue
               and
               Innocence
               depressed
               and
               
                 trampled
                 on
              
               ,
               from
               whence
               they
               are
               ready
               to
               conclude
               ,
               either
               that
               that
               which
               we
               call
               Vice
               and
               Vertue
               are
               things
               indifferent
               to
               God
               ,
               or
               that
               he
               is
               unjust
               in
               the
               distribution
               of
               Rewards
               and
               Punishments
               ;
               whereas
               had
               they
               an
               intire
               comprehension
               of
               the
               whole
               train
               and
               series
               of
               his
               Providence
               ,
               they
               would
               soon
               be
               convinced
               that
               even
               in
               these
               cross
               distributions
               he
               doth
               most
               equally
               and
               most
               effectually
               punish
               the
               Wicked
               ,
               and
               reward
               the
               Good
               ,
               by
               rendring
               the
               ones
               Prosperity
               his
               Bane
               ,
               and
               the
               others
               Adversity
               his
               Restorative
               .
               Sometimes
               again
               they
               are
               denied
               those
               blessings
               and
               deliverances
               which
               they
               have
               a
               long
               while
               sought
               with
               most
               importunate
               cries
               and
               supplications
               ,
               from
               whence
               they
               are
               ready
               to
               conclude
               that
               God
               is
               of
               a
               stern
               and
               inexorable
               nature
               ,
               not
               to
               be
               moved
               or
               
                 prevailed
                 with
              
               by
               prayers
               and
               intreaties
               ;
               whereas
               could
               they
               but
               see
               through
               the
               whole
               drift
               of
               his
               Providence
               ,
               they
               would
               easily
               be
               satisfied
               that
               the
               goods
               they
               
                 pray
                 for
              
               are
               many
               times
               pregnant
               with
               evils
               ,
               and
               the
               evils
               they
               deprecate
               with
               goods
               which
               are
               much
               greater
               
               than
               themselves
               ,
               and
               that
               that
               is
               the
               reason
               why
               God
               was
               deaf
               to
               their
               intreaties
               ,
               because
               he
               could
               not
               grant
               them
               what
               they
               asked
               without
               doing
               them
               some
               great
               unkindness
               ,
               and
               that
               therefore
               these
               denials
               are
               so
               far
               from
               arguing
               him
               stern
               and
               inexorable
               ,
               that
               ,
               on
               the
               contrary
               ,
               they
               are
               signal
               instances
               of
               his
               tender
               mercy
               and
               compassion
               towards
               us
               .
               If
               therefore
               we
               would
               conceive
               aright
               of
               God
               ,
               we
               must
               not
               take
               our
               measures
               of
               his
               Nature
               by
               
                 particular
                 Providences
              
               ,
               which
               many
               times
               import
               quite
               contrary
               to
               what
               they
               seem
               and
               appear
               ,
               but
               having
               formed
               our
               Notions
               of
               his
               Nature
               out
               of
               those
               perfections
               we
               behold
               in
               his
               Creatures
               ,
               by
               them
               we
               are
               to
               measure
               all
               his
               particular
               Providences
               ,
               which
               though
               they
               are
               sometimes
               very
               dark
               and
               obscure
               ,
               and
               seemingly
               repugnant
               to
               our
               common
               Notions
               of
               him
               ,
               yet
               because
               we
               see
               not
               the
               ends
               and
               reasons
               of
               them
               ,
               we
               ought
               to
               conclude
               them
               good
               ,
               because
               they
               proceed
               from
               a
               
                 good
                 God.
              
               
            
             
               V.
               ANOTHER
               main
               cause
               of
               our
               misapprehensions
               of
               God
               ,
               is
               the
               taking
               up
               our
               Notions
               of
               him
               from
               dark
               ,
               and
               obscure
               ,
               and
               single
               passages
               ,
               and
               not
               from
               the
               plain
               and
               general
               current
               of
               Scripture
               .
               There
               is
               no
               doubt
               but
               that
               whatsoever
               God
               hath
               
               revealed
               of
               himself
               in
               Scripture
               ,
               is
               true
               ,
               because
               truth
               and
               veracity
               ,
               being
               a
               great
               perfection
               in
               it self
               ,
               must
               needs
               be
               included
               in
               his
               nature
               which
               is
               the
               Center
               of
               all
               perfection
               ;
               but
               yet
               since
               there
               are
               some
               things
               in
               Scripture
               hard
               to
               be
               understood
               
                 in
                 themselves
              
               ,
               and
               other
               things
               difficult
               to
               us
               ,
               who
               are
               not
               throughly
               acquainted
               with
               the
               Customs
               and
               Controversies
               they
               refer
               to
               ,
               or
               with
               the
               Phrase
               and
               Language
               of
               the
               Age
               they
               were
               written
               in
               ,
               it
               is
               impossible
               for
               us
               many
               times
               to
               comprehend
               its
               meaning
               by
               the
               mere
               clink
               and
               sound
               of
               its
               words
               ,
               without
               expounding
               its
               obscure
               passages
               by
               its
               plain
               ones
               ,
               and
               its
               particular
               propositions
               by
               its
               general
               current
               ;
               and
               to
               found
               any
               Doctrine
               or
               Opinion
               upon
               obscure
               and
               particular
               Phrases
               ,
               that
               seemingly
               contradicts
               the
               plain
               and
               general
               drift
               ,
               and
               then
               to
               expound
               the
               plain
               into
               the
               seeming
               sense
               of
               the
               obscure
               ,
               and
               the
               general
               current
               into
               the
               seeming
               sense
               of
               the
               particular
               Phrase
               ,
               is
               a
               most
               egregious
               prevarication
               on
               the
               holy
               Scripture
               .
               And
               yet
               this
               unreasonable
               practice
               hath
               occasioned
               many
               false
               apprehensions
               of
               God
               in
               mens
               minds
               .
               For
               there
               is
               nothing
               more
               evident
               than
               that
               all
               along
               through
               the
               general
               current
               of
               Scripture
               God
               is
               represented
               to
               us
               as
               a
               most
               benevolent
               
               Being
               ,
               that
               knows
               no
               bounds
               of
               good-will
               ,
               but
               stretches
               out
               his
               arms
               unto
               all
               his
               Creation
               ,
               and
               receives
               his
               whole
               Off-spring
               ,
               excepting
               only
               those
               Prodigals
               that
               run
               away
               from
               him
               ,
               with
               free
               and
               impartial
               imbraces
               ;
               as
               one
               that
               
                 would
                 have
                 all
                 men
                 to
                 be
                 saved
                 ,
                 and
                 to
                 come
                 to
                 the
                 knowledge
                 of
                 the
                 truth
                 ,
              
               and
               readily
               contributes
               to
               them
               all
               those
               aids
               and
               assistances
               that
               are
               necessary
               to
               the
               effecting
               of
               these
               blessed
               ends
               ;
               that
               reprobates
               none
               from
               his
               kindness
               and
               favour
               but
               only
               such
               as
               despise
               and
               reject
               it
               ,
               and
               never
               abandons
               any
               to
               wretchedness
               and
               misery
               till
               they
               have
               first
               baffled
               and
               defeated
               all
               his
               arts
               of
               saving
               them
               .
               Such
               is
               the
               representation
               of
               God
               which
               the
               plain
               and
               general
               scope
               of
               Scripture
               gives
               us
               ;
               so
               that
               had
               men
               kept
               themselves
               to
               this
               rule
               of
               expounding
               obscure
               Texts
               by
               plain
               ones
               ,
               and
               particular
               Phrases
               by
               the
               general
               scope
               ,
               when
               they
               seemingly
               clash
               one
               with
               another
               ,
               they
               had
               done
               right
               to
               God
               ,
               and
               secured
               their
               own
               minds
               against
               sundry
               very
               wrongful
               apprehensions
               of
               him
               .
               For
               that
               God
               hath
               destined
               the
               greatest
               part
               of
               mankind
               to
               endless
               calamity
               ,
               without
               any
               respect
               to
               their
               doings
               ;
               that
               he
               hath
               two
               Wills
               ,
               viz.
               a
               secret
               and
               a
               revealed
               one
               ;
               that
               his
               revealed
               Will
               is
               that
               he
               would
               
               have
               all
               men
               to
               be
               saved
               ,
               and
               his
               secret
               one
               ,
               that
               he
               would
               have
               the
               greatest
               part
               of
               them
               perish
               ;
               that
               he
               hath
               imposed
               a
               Law
               upon
               men
               which
               without
               his
               
                 irresistible
                 grace
              
               they
               cannot
               obey
               ,
               and
               notwithstanding
               he
               hath
               decreed
               to
               withhold
               this
               grace
               from
               the
               greatest
               part
               of
               them
               ,
               is
               resolved
               to
               persecute
               all
               that
               do
               not
               obey
               it
               with
               everlasting
               flames
               of
               vengeance
               ;
               These
               ,
               I
               say
               ,
               are
               all
               of
               them
               such
               opinions
               as
               reflect
               very
               dishonourably
               upon
               God
               ,
               and
               have
               no
               other
               foundation
               but
               a
               
                 few
                 ,
                 particular
              
               Phrases
               and
               obscure
               passages
               in
               Scripture
               ,
               not
               only
               abundance
               of
               plain
               Texts
               ,
               but
               the
               general
               drift
               and
               scope
               of
               it
               being
               of
               a
               quite
               contrary
               sense
               .
               So
               that
               had
               but
               this
               necessary
               Rule
               been
               observed
               ,
               of
               interpreting
               dark
               passages
               by
               plain
               ,
               and
               particular
               ones
               by
               the
               general
               scope
               ,
               such
               dishonourable
               opinions
               of
               God
               could
               never
               have
               found
               shelter
               under
               
                 Scripture
                 Authority
              
               .
               For
               I
               would
               fain
               know
               whether
               those
               Texts
               which
               declare
               God
               to
               be
               an
               
                 universal
                 lover
              
               of
               the
               Souls
               of
               men
               ,
               be
               not
               far
               more
               numerous
               and
               plain
               ,
               than
               those
               which
               seemingly
               restrain
               his
               affection
               to
               a
               
                 small
                 select
              
               number
               ,
               and
               reprobate
               all
               the
               rest
               of
               mankind
               ;
               and
               if
               it
               be
               so
               ,
               as
               I
               think
               no
               modest
               man
               can
               deny
               ,
               how
               can
               this
               Doctrine
               de
               deduced
               from
               Scripture
               
               without
               forcing
               the
               far
               greater
               number
               of
               Texts
               to
               subscribe
               to
               the
               smaller
               ,
               and
               the
               plainer
               to
               the
               obscurer
               ,
               which
               is
               contrary
               to
               the
               most
               necessary
               Rules
               of
               Interpretation
               ,
               and
               which
               ,
               if
               pursued
               ,
               will
               open
               a
               wide
               door
               to
               the
               grossest
               and
               most
               fulsome
               errours
               in
               Religion
               ,
               Wherefore
               to
               secure
               our
               minds
               from
               false
               apprehensions
               of
               God
               ,
               it
               is
               necessary
               that
               in
               consulting
               the
               Scripture
               concerning
               him
               ,
               we
               should
               follow
               the
               plain
               and
               general
               drift
               of
               it
               ,
               and
               not
               entertain
               any
               opinion
               of
               him
               upon
               the
               credit
               of
               a
               few
               ,
               or
               of
               obscure
               Texts
               ,
               which
               more
               or
               plainer
               ones
               seemingly
               contradict
               .
               For
               it
               is
               certain
               ,
               that
               that
               opinion
               is
               either
               false
               ,
               or
               of
               little
               moment
               ,
               that
               hath
               but
               one
               or
               two
               Texts
               to
               countenance
               it
               ,
               and
               that
               very
               dubious
               ,
               which
               hath
               none
               but
               obscure
               Texts
               to
               relie
               on
               ;
               but
               when
               there
               are
               more
               and
               much
               plainer
               against
               it
               than
               for
               it
               ,
               it
               must
               be
               false
               ,
               or
               there
               is
               no
               relying
               upon
               Scripture
               ,
               the
               sense
               whereof
               ,
               as
               to
               all
               particular
               opinions
               ,
               must
               be
               supposed
               to
               be
               that
               which
               the
               most
               and
               plainest
               Texts
               do
               countenance
               .
               So
               that
               he
               who
               imbraces
               any
               opinion
               that
               hath
               more
               and
               plainer
               Texts
               against
               it
               than
               for
               it
               ,
               imbraces
               it
               for
               its
               own
               sake
               ,
               and
               not
               for
               the
               Scriptures
               .
            
             
             
               VI.
               AND
               lastly
               ,
               Another
               cause
               of
               our
               misapprehensions
               of
               God
               is
               the
               great
               dissimilitude
               and
               contrariety
               of
               our
               natures
               to
               his
               .
               For
               when
               men
               have
               nothing
               of
               God
               in
               them
               ,
               nothing
               of
               those
               amiable
               graces
               which
               are
               the
               glory
               and
               lustre
               of
               his
               nature
               ,
               it
               is
               impossible
               they
               should
               have
               any
               experience
               of
               him
               ,
               any
               inward
               taste
               or
               relish
               of
               his
               perfections
               ;
               so
               that
               they
               can
               only
               know
               him
               by
               the
               
                 hearing
                 of
                 the
                 Ear
              
               ,
               by
               Books
               ,
               and
               dry
               discourse
               and
               reasoning
               ,
               which
               compared
               with
               experimental
               knowledge
               is
               very
               uncertain
               and
               defective
               .
               For
               between
               the
               notional
               and
               the
               experimental
               knowledg
               of
               God
               ,
               there
               is
               the
               same
               difference
               as
               between
               the
               knowledge
               of
               a
               Geographer
               and
               a
               Traveller
               ;
               the
               one
               hath
               only
               a
               faint
               and
               rude
               figure
               of
               foreign
               Countries
               in
               his
               head
               ,
               copied
               from
               the
               Globe
               or
               Geographical
               descriptions
               ;
               whereas
               the
               other
               having
               travelled
               through
               them
               ,
               and
               beheld
               their
               Situations
               ,
               and
               Cities
               ,
               and
               Rivers
               ,
               and
               conversed
               with
               their
               People
               ,
               and
               tasted
               their
               Fruits
               ,
               retains
               a
               clear
               and
               lively
               Idea
               of
               them
               ,
               of
               the
               exactness
               whereof
               he
               hath
               as
               firm
               a
               certainty
               as
               of
               the
               truth
               of
               his
               own
               senses
               .
               Thus
               he
               who
               knows
               God
               only
               by
               Books
               and
               Discourse
               ,
               can
               have
               but
               a
               faint
               and
               imperfect
               Idea
               of
               him
               ;
               he
               may
               believe
               
               him
               to
               be
               infinite
               in
               all
               kinds
               and
               degrees
               of
               perfection
               ,
               in
               Goodness
               ,
               and
               Mercy
               ,
               and
               Justice
               ,
               and
               Truth
               ,
               and
               be
               able
               to
               demonstrate
               it
               upon
               dry
               principles
               of
               reason
               ;
               but
               having
               no
               experience
               of
               these
               perfections
               in
               himself
               ,
               no
               sense
               or
               relish
               of
               their
               beauty
               and
               excellency
               ,
               his
               apprehensions
               of
               them
               are
               but
               slight
               and
               obscure
               ,
               like
               a
               deaf
               mans
               notions
               of
               sounds
               ,
               or
               a
               blind
               mans
               of
               colours
               ,
               which
               for
               want
               of
               the
               evidence
               of
               sense
               cannot
               be
               so
               clear
               ,
               and
               certain
               ,
               and
               distinct
               as
               theirs
               are
               who
               see
               and
               hear
               .
               Whereas
               he
               who
               partakes
               of
               the
               perfections
               of
               God
               ,
               and
               is
               in
               any
               degree
               pure
               as
               he
               is
               pure
               ,
               and
               holy
               as
               he
               is
               holy
               ,
               hath
               as
               it
               were
               travelled
               into
               his
               very
               Nature
               ,
               and
               seen
               all
               his
               perfections
               by
               the
               light
               of
               an
               infallible
               experience
               ;
               he
               knows
               what
               God
               is
               ,
               not
               so
               much
               by
               reasoning
               and
               discourse
               ,
               as
               by
               a
               quick
               and
               lively
               sense
               of
               the
               divine
               perfections
               ,
               which
               he
               hath
               copied
               and
               transcribed
               into
               his
               own
               temper
               ,
               and
               which
               ,
               like
               the
               beams
               of
               the
               Sun
               ,
               
                 light
                 up
              
               his
               thoughts
               to
               that
               Fountain
               of
               light
               from
               whence
               they
               were
               derived
               .
               And
               he
               who
               hath
               Gods
               Picture
               in
               his
               own
               breast
               ,
               and
               can
               see
               his
               perfections
               in
               the
               Graces
               and
               Vertues
               of
               his
               own
               mind
               ,
               knows
               him
               by
               his
               Sense
               as
               well
               as
               by
               his
               Reason
               ;
               he
               sees
               and
               feels
               God
               in
               the
               Godlike
               temper
               of
               his
               
               own
               Soul
               ,
               the
               Graces
               whereof
               are
               so
               many
               living
               Images
               of
               God
               ,
               and
               sensible
               Comments
               on
               his
               nature
               ,
               which
               render
               the
               mans
               Notions
               of
               him
               not
               only
               as
               clear
               and
               distinct
               ,
               but
               also
               as
               certain
               and
               indubitable
               as
               any
               demonstration
               in
               Geometry
               .
               For
               there
               is
               no
               evidence
               will
               give
               us
               so
               full
               a
               certainty
               of
               things
               as
               that
               of
               our
               own
               senses
               ;
               it
               was
               by
               sensible
               evidence
               that
               our
               Saviour
               demonstrated
               himself
               to
               be
               the
               Messias
               ,
               and
               confuted
               the
               Infidelity
               of
               his
               Apostle
               St.
               Thomas
               ;
               and
               it
               is
               certain
               that
               our
               bodily
               senses
               are
               not
               more
               infallible
               than
               is
               the
               purified
               sense
               of
               our
               minds
               .
               When
               therefore
               we
               are
               transformed
               into
               the
               likeness
               of
               God
               ,
               and
               made
               partakers
               of
               his
               Nature
               ,
               we
               shall
               have
               a
               vital
               sense
               and
               feeling
               of
               his
               perfections
               within
               us
               ,
               by
               which
               the
               true
               Notions
               of
               him
               will
               be
               more
               confirmed
               and
               ascertained
               to
               us
               than
               by
               all
               the
               reasons
               and
               demonstrations
               in
               the
               World.
               For
               now
               we
               shall
               behold
               the
               beauties
               of
               Gods
               Nature
               in
               the
               God-like
               dispositions
               of
               our
               own
               ,
               and
               beholding
               his
               Face
               in
               the
               Glass
               of
               our
               natures
               ,
               whensoever
               we
               reflect
               on
               it
               ,
               his
               perfections
               will
               be
               as
               intimate
               and
               familiar
               to
               us
               as
               the
               Graces
               of
               our
               own
               minds
               ;
               which
               will
               not
               only
               awaken
               our
               thoughts
               into
               frequent
               meditations
               of
               him
               ,
               but
               also
               heighten
               and
               
               improve
               our
               Meditations
               into
               the
               most
               glorious
               Ideas
               of
               him
               .
               For
               ,
               when
               all
               is
               done
               ,
               there
               is
               no
               man
               can
               think
               so
               well
               of
               God
               as
               he
               who
               hath
               a
               Godlike
               nature
               ,
               because
               the
               resemblance
               he
               bears
               to
               him
               will
               not
               only
               frequently
               
                 raise
                 up
              
               his
               thoughts
               to
               God
               ,
               but
               also
               shape
               them
               into
               a
               conformity
               with
               his
               nature
               ;
               whereas
               whilst
               we
               are
               unlike
               to
               God
               ,
               we
               are
               not
               only
               devoid
               of
               all
               that
               evidence
               of
               his
               perfections
               which
               the
               
                 purified
                 sense
              
               of
               our
               nature
               would
               give
               us
               ,
               and
               consequently
               our
               Notions
               of
               him
               ,
               for
               want
               of
               that
               evidence
               ,
               will
               be
               only
               superficial
               and
               uncertain
               ,
               but
               through
               our
               partiality
               to
               our
               own
               ungodlike
               dispositions
               we
               shall
               be
               apt
               to
               entertain
               such
               Notions
               of
               him
               as
               are
               as
               unlike
               him
               as
               our selves
               .
               For
               either
               out
               of
               fondness
               to
               our selves
               we
               shall
               look
               upon
               our
               
                 ill
                 dispositions
              
               as
               perfections
               ,
               and
               so
               attribute
               them
               to
               God
               ,
               or
               out
               of
               fondness
               to
               those
               ill
               dispositions
               we
               shall
               be
               tempted
               to
               admit
               such
               opinions
               of
               God
               as
               will
               license
               and
               indulge
               them
               .
            
             
               WHEREFORE
               if
               we
               would
               secure
               our
               minds
               against
               all
               false
               apprehensions
               of
               God
               ,
               we
               must
               above
               all
               things
               endeavour
               to
               purifie
               our
               hearts
               from
               those
               evil
               dispositions
               which
               render
               us
               unlike
               him
               ;
               from
               sensuality
               and
               injustice
               ,
               from
               pride
               
               and
               discontent
               ,
               from
               
                 envy
                 ,
                 hatred
              
               ,
               and
               all
               uncharitableness
               ,
               which
               are
               the
               great
               corrupters
               of
               our
               minds
               ,
               the
               bosom
               Hereticks
               that
               seduce
               and
               pervert
               us
               ,
               and
               ,
               as
               much
               as
               in
               us
               lies
               ,
               to
               conform
               our selves
               to
               the
               nature
               of
               God
               ,
               by
               practising
               the
               contrary
               Vertues
               ;
               and
               when
               once
               by
               imitating
               the
               perfections
               of
               his
               nature
               we
               have
               transcribed
               them
               into
               our
               own
               ,
               we
               shall
               see
               and
               feel
               him
               in
               our selves
               ,
               and
               our
               Sense
               of
               him
               will
               conduct
               our
               Reason
               ,
               our
               Experience
               of
               him
               wil
               correct
               our
               Knowledg
               ,
               and
               our
               Vision
               of
               him
               consummate
               our
               Faith
               ;
               and
               we
               shall
               be
               more
               enlightened
               in
               our
               knowledg
               of
               him
               by
               beholding
               his
               face
               in
               the
               sanctity
               of
               our
               own
               minds
               ,
               than
               by
               a
               
                 thousand
                 Volumes
              
               of
               curious
               Speculations
               .
            
             
               And
               now
               ,
               having
               seen
               what
               the
               true
               causes
               of
               all
               our
               misapprehensions
               of
               God
               are
               ,
               let
               us
               from
               henceforth
               beware
               of
               them
               ,
               and
               ,
               so
               far
               as
               in
               us
               lies
               ,
               labour
               to
               avoid
               them
               ;
               and
               considering
               of
               what
               vast
               advantage
               to
               our
               Religion
               right
               and
               true
               Notions
               of
               God
               are
               ,
               let
               us
               diligently
               apply
               our selves
               to
               the
               
                 above-named
                 Rules
              
               for
               the
               regulating
               our
               apprehensions
               concerning
               him
               ;
               that
               so
               having
               throughly
               purged
               our
               thoughts
               of
               all
               erroneous
               opinions
               ,
               we
               may
               see
               God
               truly
               as
               he
               is
               ,
               arrayed
               in
               all
               
               the
               genuine
               perfections
               of
               his
               nature
               .
               And
               then
               we
               shall
               find
               our
               lives
               and
               affections
               under
               the
               Influence
               of
               the
               most
               powerful
               reasons
               in
               the
               World.
               For
               every
               thing
               of
               God
               is
               full
               of
               persuasion
               ,
               all
               his
               perfections
               have
               a
               constraining
               Rhetorick
               in
               them
               that
               by
               a
               kind
               of
               Moral
               violence
               conquers
               all
               that
               attend
               to
               it
               ,
               and
               seises
               and
               captivates
               their
               Wills
               in
               despight
               of
               all
               the
               reluctances
               of
               their
               natures
               .
               So
               that
               when
               once
               our
               minds
               are
               throughly
               instructed
               with
               the
               true
               Notions
               of
               God
               ,
               we
               shall
               not
               need
               to
               seek
               abroad
               for
               Motives
               and
               Arguments
               ,
               for
               we
               shall
               have
               a
               Fountain
               of
               divine
               Oratory
               within
               our
               own
               Bosoms
               ,
               from
               whence
               our
               Wills
               and
               Affections
               will
               be
               continually
               watered
               with
               the
               most
               fruitful
               inducements
               to
               Piety
               and
               Vertue
               ;
               insomuch
               that
               which
               way
               soever
               we
               turn
               our selves
               we
               shall
               see
               our selves
               surrounded
               with
               such
               invincible
               reasons
               to
               trust
               in
               God
               and
               to
               fear
               him
               ,
               to
               admire
               and
               love
               him
               ,
               to
               obey
               and
               worship
               him
               ,
               as
               will
               animate
               our
               faculties
               ,
               wing
               and
               inspire
               our
               drooping
               indeavours
               ,
               and
               carry
               us
               on
               with
               unspeakable
               Chearfulness
               and
               Alacrity
               through
               all
               the
               weary
               stages
               of
               Religion
               ;
               and
               we
               shall
               no
               longer
               look
               upon
               Religion
               as
               the
               burthen
               and
               oppression
               of
               our
               nature
               ,
               but
               readily
               embrace
               it
               as
               our
               Ornament
               
               and
               Crown
               ,
               our
               Glory
               and
               Happiness
               ,
               as
               being
               fully
               convinced
               that
               in
               serving
               of
               God
               we
               serve
               not
               only
               the
               greatest
               ,
               but
               the
               best
               Master
               in
               the
               World.
               
            
          
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A58795-e4060
           
             Vide
             
               Lessius
               de
               Prov.