The theory and regulation of love a moral essay, in two parts : to which are added letters philosophical and moral between the author and Dr. Henry More / by John Norris ...
         Norris, John, 1657-1711.
      
       
         
           1688
        
      
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         60271
         
           
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         Images scanned from microfilm: (Early English books, 1641-1700 ; 218:3)
      
       
         
           
             The theory and regulation of love a moral essay, in two parts : to which are added letters philosophical and moral between the author and Dr. Henry More / by John Norris ...
             Norris, John, 1657-1711.
             More, Henry, 1614-1687.
          
           [15], 238, [10] p.
           
             Printed at the Theatre for Hen. Clements,
             Oxford :
             1688.
          
           
             Errata on p. [9] at end.
             Advertisement on p. [10] at end.
             Reproduction of original in Huntington Library.
          
        
      
    
     
       
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         eng
      
       
         
           Love -- Early works to 1800.
           Conduct of life -- Early works to 1800.
        
      
    
     
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               THE
               THEORY
               and
               REGULATION
               OF
               LOVE
               A
               Moral
               Essay
               .
            
             
               IN
               TWO
               PARTS
               .
            
             
               To
               which
               are
               added
               Letters
               Philosophical
               and
               Moral
               between
               the
               Author
               and
               D
               r
               
                 Henry
                 More
              
               .
            
             
               By
               
                 John
                 Norris
              
               M.
               A.
               and
               Fellow
               of
               Allsouls
               College
               in
               Oxford
               .
            
             
               
                 Quod
                 ergo
                 nos
                 Coelo
                 restituit
                 ,
              
               
                 Non
                 Dei
                 Cognitio
                 est
                 ,
                 sed
                 Amor.
                 
              
               
                 
                   Marsilius
                   Ficinus
                
                 Tom.
                 2.
                 p.
                 296.
                 
              
            
             
               OXFORD
               ,
               Printed
               at
               the
               Theatre
               for
               
                 Hen.
                 Clements
              
               .
               1688.
               
            
          
           
             
             
             
               TO
               THE
               LADY
               MASHAM
               AT
               OATES
               in
               ESSEX
               .
            
             
               
                 Madam
                 ,
              
            
             
               THE
               Esteem
               ,
               wherewith
               your
               Ladyship
               honour'd
               my
               former
               writings
               ,
               has
               at
               once
               obliged
               me
               to
               an
               high
               measure
               of
               Gratitude
               ,
               and
               pointed
               me
               out
               a
               way
               of
               shewing
               it
               .
               For
               I
               was
               hence
               led
               to
               conclude
               ,
               that
               if
               any
               thing
               of
               Mine
               could
               afford
               you
               Pleasure
               and
               Entertainment
               ,
               when
               you
               had
               no
               other
               interest
               in
               it
               than
               in
               
               the
               Common
               light
               of
               the
               Sun
               ,
               much
               more
               would
               it
               be
               acceptable
               ,
               if
               made
               yours
               by
               some
               peculiar
               Right
               and
               Property
               .
               The
               difference
               of
               advantage
               seeming
               to
               me
               much
               the
               same
               ,
               as
               between
               taking
               a
               turn
               in
               a
               
                 Common
                 walk
              
               ,
               and
               enjoying
               the
               Retirements
               of
               one's
               
                 own
                 Private
                 Garden
              
               .
            
             
               One
               only
               Objection
               stood
               in
               my
               way
               .
               I
               was
               a
               little
               scrupulous
               whether
               the
               Oblation
               were
               worthy
               the
               Altar
               ,
               whether
               so
               mean
               a
               Performance
               could
               Strike
               the
               Tast
               ,
               much
               more
               deserve
               the
               Patronage
               of
               a
               Person
               of
               such
               nice
               and
               refined
               Sense
               ,
               and
               whom
               Nature
               and
               your
               own
               
                 unassisted
                 Curiosity
              
               have
               Conspired
               to
               accomplish
               beyond
               what
               the
               
                 Present
                 Age
              
               
               can
               parallel
               ,
               Or
               (
               unless
               your
               Ladyship
               will
               be
               perswaded
               to
               bequeath
               some
               Monument
               of
               your
               extraordinary
               Genius
               to
               the
               world
               )
               the
               Future
               will
               ever
               believe
               .
               This
               Consideration
               I
               confess
               ,
               did
               a
               little
               arrest
               my
               Pen
               ,
               till
               I
               confronted
               it
               with
               another
               ,
               that
               your
               Ladyship
               is
               as
               Eminent
               for
               Candour
               and
               goodness
               ,
               as
               for
               Parts
               and
               Ingenious
               Attainments
               ,
               and
               that
               you
               have
               Mildness
               and
               Sweetness
               enough
               to
               temper
               the
               Severity
               even
               of
               your
               
                 own
                 Iudgment
              
               .
            
             
               These
               Madam
               ,
               were
               the
               Considerations
               that
               embolden'd
               me
               to
               entitle
               your
               Ladyship
               to
               this
               work
               .
               Concerning
               which
               (
               whatever
               faults
               it
               may
               be
               charged
               with
               )
               I
               have
               something
               to
               boast
               ,
               
               which
               I
               am
               sure
               all
               writers
               have
               not
               ,
               that
               I
               make
               an
               Offering
               of
               that
               which
               is
               purely
               my
               Own.
               Which
               if
               your
               Ladyship
               please
               to
               accept
               ,
               there
               will
               be
               much
               added
               both
               to
               the
               Happiness
               and
               to
               the
               Duty
               of
            
             
               
                 Madam
                 ,
              
               
                 Your
                 Ladyship
                 's
                 most
                 humble
                 and
                 devoted
                 Servant
                 
                   J.
                   Norris
                
                 .
              
               
                 All-souls
                 Coll.
                 
                   March
                   26.
                   1688.
                   
                
              
            
          
           
             
             
               TO
               THE
               READER
               .
            
             
               HAving
               accounted
               in
               the
               first
               Section
               for
               the
               general
               Design
               of
               this
               undertaking
               ,
               I
               have
               here
               no
               more
               to
               do
               than
               only
               to
               prepare
               the
               Reader
               ,
               by
               giving
               him
               some
               few
               Advertisements
               concerning
               the
               Manner
               of
               its
               Performance
               .
            
             
               In
               the
               first
               place
               ,
               
                 I
                 make
                 no
                 Apologies
              
               ;
               For
               I
               would
               not
               have
               exposed
               these
               Papers
               to
               the
               view
               of
               the
               world
               if
               I
               thought
               they
               needed
               any
               .
               Neither
               do
               I
               desire
               any
               Favour
               or
               kind
               allowances
               from
               my
               Reader
               ,
               I
               only
               desire
               that
               he
               would
               be
               so
               kind
               to
               himself
               ,
               and
               so
               just
               to
               me
               ,
               as
               to
               afford
               me
               his
               Closest
               and
               most
               unprejudiced
               Attention
               ,
               that
               he
               would
               suspend
               his
               Iudgment
               till
               he
               has
               gone
               over
               the
               whole
               ,
               and
               that
               then
               he
               would
               Censure
               no
               farther
               than
               he
               Understands
               .
            
             
             
               This
               Request
               is
               at
               all
               times
               Reasonable
               ,
               but
               now
               I
               think
               it
               in
               a
               manner
               necessary
               .
               For
               I
               have
               here
               used
               great
               Liberty
               of
               Thinking
               ,
               and
               accordingly
               could
               not
               avoid
               lighting
               upon
               several
               Notions
               ,
               which
               are
               remote
               from
               common
               Observation
               ,
               and
               some
               that
               are
               directly
               contrary
               to
               the
               Vulgar
               Sentiments
               .
               And
               these
               I
               have
               endeavour'd
               to
               dispose
               according
               to
               the
               greatest
               Accuracy
               of
               Order
               and
               Method
               ,
               and
               to
               carry
               on
               with
               a
               Thred
               of
               more
               than
               ordinanary
               connexion
               and
               Dependence
               .
               All
               which
               ,
               as
               it
               requires
               a
               great
               deal
               of
               Attention
               and
               Application
               of
               mind
               in
               the
               Composer
               ,
               so
               does
               it
               almost
               as
               much
               in
               the
               Reader
               ,
               who
               can
               no
               more
               expect
               with
               an
               hasty
               and
               careless
               glance
               to
               comprehend
               the
               Recesses
               and
               Retirements
               of
               a
               nice
               Speculation
               ,
               than
               a
               man
               that
               rides
               Post
               can
               discern
               the
               artful
               strokes
               and
               curiosities
               of
               a
               fine-wrought
               Picture
               .
            
             
               Attention
               therefore
               is
               the
               thing
               that
               I
               do
               again
               commend
               to
               him
               that
               shall
               
               find
               leasure
               to
               persue
               these
               Meditations
               ;
               Though
               for
               his
               comfort
               I
               must
               tell
               him
               ,
               that
               I
               have
               endeavour'd
               to
               ease
               him
               of
               this
               trouble
               as
               much
               as
               I
               could
               ,
               by
               expressing
               my
               Notions
               with
               all
               possible
               distinctness
               and
               Perspicuity
               .
               In
               order
               to
               which
               I
               found
               it
               necessary
               sometimes
               to
               use
               new
               Terms
               ,
               and
               such
               as
               would
               raise
               more
               clear
               and
               distinct
               Ideas
               than
               those
               which
               had
               before
               obtain'd
               ,
               which
               I
               hope
               will
               easily
               be
               excused
               by
               those
               who
               consider
               ,
               that
               Words
               are
               purely
               in
               Order
               to
               Thoughts
               ,
               and
               would
               therefore
               rather
               
                 think
                 rightly
              
               ,
               than
               
                 Speak
                 Customarily
              
               .
            
             
               And
               this
               I
               was
               the
               more
               necessitated
               to
               do
               ,
               by
               reason
               of
               the
               Novelty
               and
               Singularity
               of
               my
               Design
               .
               For
               I
               must
               further
               observe
               to
               the
               Reader
               ,
               that
               this
               way
               of
               writing
               Ethics
               is
               intirely
               New
               and
               unblown
               upon
               .
               For
               though
               the
               reduction
               of
               all
               Vertue
               and
               Vice
               to
               the
               various
               Modification
               of
               Love
               be
               Obvious
               enough
               to
               any
               one
               that
               will
               consider
               ,
               yet
               I
               do
               not
               know
               of
               any
               Moralist
               that
               ever
               drew
               
               up
               a
               Scheme
               of
               Morality
               upon
               this
               Hypothesis
               .
            
             
               I
               hope
               the
               Reader
               will
               find
               it
               here
               done
               to
               his
               satisfaction
               ,
               though
               I
               must
               tell
               him
               that
               I
               do
               not
               descend
               to
               a
               particular
               consideration
               of
               Virtues
               and
               Vices
               ,
               it
               being
               not
               my
               Design
               to
               insist
               minutely
               upon
               Particulars
               ,
               but
               only
               to
               lay
               down
               such
               general
               Principles
               upon
               which
               a
               more
               Particular
               Scheme
               of
               Morality
               may
               be
               erected
               ,
               or
               into
               which
               those
               Particular
               Morals
               which
               are
               already
               extant
               may
               and
               ought
               to
               be
               ultimately
               resolv'd
               .
            
             
               The
               whole
               I
               have
               endeavour'd
               to
               comprize
               within
               as
               little
               Room
               as
               may
               be
               .
               I
               have
               set
               my self
               this
               Law
               ,
               to
               write
               nothing
               but
               what
               is
               directly
               and
               Perpendicularly
               to
               the
               Point
               in
               hand
               ,
               and
               to
               express
               what
               is
               so
               in
               as
               few
               words
               as
               I
               could
               with
               perspicuity
               .
               For
               I
               think
               it
               the
               Perfection
               of
               Discourse
               to
               come
               as
               nigh
               Intuition
               as
               may
               be
               ,
               and
               that
               none
               are
               so
               far
               removed
               from
               the
               Measures
               of
               Angels
               ,
               as
               prolix
               and
               voluminous
               
               writers
               .
               It
               would
               have
               been
               more
               for
               my
               own
               ease
               to
               have
               been
               
                 lax
                 and
                 Popular
              
               ,
               but
               I
               thought
               it
               of
               more
               concern
               to
               consult
               the
               Patience
               ,
               the
               Time
               ,
               and
               the
               Purse
               of
               the
               Reader
               .
            
             
               
                 Joh.
                 Norris
                 .
              
            
          
           
             
             
               THE
               GENERAL
               CONTENTS
               of
               the
               whole
               .
            
             
               
                 PART
                 .
                 I.
                 
              
               
                 
                   
                     SECT
                     .
                     I.
                     
                  
                   
                     THE
                     general
                     Design
                     of
                     this
                     undertaking
                     ,
                     and
                     its
                     great
                     usefulness
                     to
                     the
                     whole
                     drift
                     of
                     Morality
                     .
                  
                   
                     
                       Pag.
                       1.
                    
                     
                  
                
              
               
                 
                   
                     SECT
                     .
                     II.
                     
                  
                   
                     Of
                     the
                     Dignity
                     and
                     Nature
                     of
                     Love
                     in
                     general
                     ,
                     and
                     of
                     the
                     First
                     and
                     great
                     Division
                     of
                     it
                     .
                  
                   
                     
                       pag.
                       6.
                    
                     
                  
                
              
               
                 
                   
                     SECT
                     .
                     III.
                     
                  
                   
                     The
                     Analogy
                     between
                     Love
                     and
                     Motion
                     ,
                     particularly
                     with
                     the
                     Motion
                     of
                     the
                     Heart
                     ,
                     with
                     a
                     further
                     Illustration
                     of
                     the
                     First
                     and
                     great
                     Division
                     of
                     Love.
                     
                  
                   
                     
                       pag.
                       17.
                    
                     
                  
                
              
               
                 
                   
                     SECT
                     .
                     IV.
                     
                  
                   
                     Of
                     the
                     first
                     great
                     Branch
                     of
                     Love
                     ,
                     viz.
                     Love
                     
                     of
                     Concupiscence
                     or
                     Desire
                     ,
                     with
                     the
                     several
                     kinds
                     of
                     it
                     .
                  
                   
                     
                       pag.
                       30.
                    
                     
                  
                
              
               
                 
                   
                     SECT
                     .
                     V.
                     
                  
                   
                     Of
                     the
                     second
                     great
                     Branch
                     of
                     Love
                     ,
                     viz.
                     Love
                     of
                     Benevolence
                     ,
                     its
                     Division
                     into
                     Self-love
                     and
                     Charity
                     ,
                     where
                     also
                     t
                     is
                     inquired
                     whether
                     all
                     Love
                     be
                     Self-love
                     .
                  
                   
                     
                       pag.
                       50.
                    
                     
                  
                
              
            
             
               
                 PART
                 .
                 II.
                 
              
               
                 
                   
                     SECT
                     .
                     I.
                     
                  
                   
                     THat
                     Love
                     requires
                     some
                     Measures
                     of
                     Regulation
                     ,
                     and
                     why
                     Love
                     as
                     Dirigible
                     is
                     made
                     the
                     Subject
                     of
                     Morality
                     rather
                     than
                     Vnderstanding
                     .
                  
                   
                     
                       Pag.
                       63.
                    
                     
                  
                
              
               
                 
                   
                     SECT
                     .
                     II.
                     
                  
                   
                     The
                     Measures
                     of
                     Love
                     of
                     Concupiscence
                     all
                     reduced
                     to
                     these
                     two
                     general
                     Heads
                     ,
                     what
                     we
                     must
                     desire
                     ,
                     and
                     what
                     we
                     may
                     desire
                     .
                     The
                     Measures
                     of
                     these
                     ,
                     both
                     in
                     general
                     and
                     in
                     Particular
                     .
                     Whether
                     Sensual
                     Pleasure
                     be
                     in
                     its
                     self
                     evil
                     ,
                     with
                     an
                     Account
                     of
                     the
                     true
                     Notion
                     of
                     Original
                     Concupiscence
                     ,
                     and
                     of
                     Mortification
                     .
                  
                   
                     
                       pag.
                       73.
                    
                     
                  
                
              
               
                 
                 
                   
                     SECT
                     .
                     III.
                     
                  
                   
                     The
                     Measures
                     of
                     Love
                     of
                     Benevolence
                     ,
                     particularly
                     of
                     Self-love
                     .
                  
                   
                     
                       p.
                       112.
                    
                     
                  
                
              
               
                 
                   
                     SECT
                     .
                     IV.
                     
                  
                   
                     The
                     Measures
                     of
                     Common
                     Charity
                     .
                  
                   
                     
                       p.
                       118.
                    
                     
                  
                
              
               
                 
                   
                     SECT
                     .
                     V.
                     
                  
                   
                     The
                     Measures
                     of
                     Friendship
                     .
                  
                   
                     
                       pag.
                       124.
                    
                     
                  
                   
                     Motives
                     to
                     the
                     Study
                     and
                     Practice
                     of
                     Regular
                     Love
                     by
                     way
                     of
                     Consideration
                     .
                  
                   
                     
                       pag.
                       135.
                    
                     
                  
                
              
            
          
        
         
           
             
             
               PART
               .
               I.
               
            
             
               
                 SECT
                 .
                 I.
                 The
                 general
                 designe
                 of
                 this
                 undertaking
                 ,
                 and
                 its
                 great
                 usefullness
                 to
                 the
                 whole
                 drift
                 of
                 Morality
                 .
              
               
                 1
                 THE
                 Subject
                 of
                 these
                 Contemplations
                 is
                 Love.
                 A
                 thing
                 that
                 has
                 employ'd
                 many
                 curious
                 pens
                 to
                 little
                 purpose
                 ,
                 and
                 has
                 been
                 perhaps
                 the
                 most
                 and
                 withall
                 the
                 worst
                 written
                 upon
                 of
                 any
                 Subject
                 in
                 the
                 world
                 .
                 'T
                 is
                 I
                 confess
                 ,
                 strange
                 that
                 men
                 should
                 write
                 so
                 darkly
                 and
                 Confusedly
                 of
                 that
                 which
                 they
                 feel
                 and
                 experiment
                 so
                 intimately
                 ,
                 but
                 I
                 must
                 take
                 the
                 boldness
                 to
                 say
                 that
                 what
                 I
                 have
                 hitherto
                 seen
                 upon
                 this
                 Subject
                 ,
                 
                 has
                 been
                 so
                 Confused
                 ,
                 ambiguous
                 and
                 indistinct
                 ,
                 that
                 I
                 was
                 thereby
                 rather
                 distracted
                 ,
                 than
                 inform'd
                 in
                 my
                 Notions
                 concerning
                 it
                 .
              
               
                 2
                 Finding
                 therefore
                 no
                 Satisfaction
                 in
                 advising
                 with
                 Books
                 ,
                 I
                 was
                 fain
                 to
                 shut
                 my
                 Eyes
                 and
                 set
                 my self
                 a
                 Thinking
                 ,
                 without
                 having
                 any
                 regard
                 to
                 what
                 others
                 had
                 observ'd
                 upon
                 the
                 same
                 matter
                 ,
                 so
                 as
                 to
                 be
                 in
                 the
                 least
                 sway'd
                 or
                 determin'd
                 in
                 my
                 Conclusions
                 by
                 it
                 .
                 A
                 method
                 that
                 would
                 tend
                 more
                 to
                 the
                 discovery
                 of
                 Truth
                 ,
                 and
                 to
                 the
                 Advancement
                 of
                 all
                 
                   Notional
                   Learning
                
                 ,
                 than
                 that
                 narrow
                 straitlaced
                 humour
                 of
                 adhering
                 to
                 the
                 Dictates
                 of
                 those
                 ,
                 who
                 have
                 nothing
                 more
                 to
                 recommend
                 them
                 ,
                 but
                 only
                 the
                 luck
                 of
                 being
                 born
                 before
                 us
                 .
              
               
                 3
                 My
                 design
                 therefore
                 here
                 is
                 to
                 employ
                 my
                 Meditations
                 about
                 two
                 things
                 ,
                 1
                 st
                 .
                 the
                 Theory
                 of
                 Love
                 according
                 to
                 its
                 full
                 Latitude
                 and
                 Comprehension
                 ,
                 and
                 2
                 ly
                 .
                 the
                 Measures
                 of
                 its
                 Regulation
                 .
                 The
                 discharge
                 of
                 which
                 double
                 undertaking
                 
                 will
                 thoroughly
                 exhaust
                 the
                 Subject
                 ,
                 and
                 answer
                 the
                 Ends
                 both
                 of
                 Speculation
                 and
                 Practise
                 .
              
               
                 4
                 I
                 think
                 it
                 requisite
                 to
                 begin
                 with
                 the
                 Theory
                 of
                 Love.
                 For
                 since
                 the
                 Physitian
                 thinks
                 it
                 necessary
                 to
                 know
                 the
                 Anatomy
                 of
                 that
                 Body
                 which
                 he
                 is
                 to
                 Cure
                 ,
                 and
                 the
                 Logician
                 to
                 open
                 the
                 nature
                 of
                 those
                 Intellectual
                 operations
                 which
                 he
                 is
                 to
                 direct
                 ,
                 I
                 know
                 not
                 why
                 the
                 Moralist
                 should
                 not
                 think
                 himself
                 equally
                 concern'd
                 to
                 frame
                 a
                 just
                 Theory
                 of
                 that
                 Affection
                 of
                 the
                 Soul
                 which
                 he
                 is
                 to
                 regulate
                 .
              
               
                 5
                 The
                 whole
                 work
                 I
                 conceive
                 to
                 be
                 of
                 great
                 usefulness
                 and
                 general
                 importance
                 to
                 all
                 the
                 purposes
                 of
                 Morality
                 ,
                 nay
                 indeed
                 to
                 contain
                 the
                 whole
                 Sum
                 and
                 Substance
                 of
                 it
                 .
                 For
                 what
                 is
                 the
                 grand
                 intendment
                 and
                 final
                 upshot
                 of
                 Morality
                 but
                 to
                 teach
                 a
                 man
                 to
                 
                   Love
                   regularly
                
                 ?
                 As
                 a
                 man
                 Loves
                 so
                 is
                 he
                 .
                 Love
                 is
                 not
                 only
                 the
                 Fulfilling
                 ,
                 but
                 also
                 the
                 Transgressing
                 of
                 the
                 Law
                 ,
                 and
                 Vertue
                 and
                 Vice
                 is
                 nothing
                 else
                 but
                 the
                 
                 Various
                 Application
                 and
                 Modification
                 of
                 Love.
                 By
                 this
                 a
                 Good
                 man
                 is
                 distinguish'd
                 from
                 a
                 bad
                 ,
                 and
                 an
                 Angel
                 of
                 Light
                 from
                 an
                 Angel
                 of
                 Darkness
                 .
                 This
                 is
                 that
                 which
                 discriminates
                 the
                 Orders
                 of
                 men
                 here
                 ,
                 and
                 will
                 consign
                 us
                 to
                 different
                 Portions
                 hereafter
                 ,
                 according
                 to
                 that
                 of
                 
                   St.
                   Austin
                
                 Faciunt
                 Civitates
                 duas
                 Amores
                 duo
                 .
                 Hierusalem
                 facit
                 Amor
                 Dei
                 :
                 Babylonem
                 Amor
                 Saeculi
                 .
                 Interroget
                 ergo
                 se
                 quisque
                 quid
                 Amet
                 ,
                 &
                 inveniet
                 unde
                 sit
                 Civis
                 .
                 
                   The
                   two
                   Loves
                   make
                   the
                   two
                   Cittys
                   .
                   The
                   Love
                   of
                   God
                   makes
                   Hierusalem
                   ,
                   the
                   Love
                   of
                   the
                   World
                   Babylon
                   .
                   Let
                   every
                   one
                   therefore
                   ask
                   himself
                   what
                   't
                   is
                   he
                   Loves
                   ,
                
                 
                 
                   and
                   he
                   will
                   find
                   to
                   which
                   Citty
                   he
                   belongs
                   .
                
              
               
                 6
                 He
                 therefore
                 that
                 shall
                 rightly
                 state
                 the
                 Nature
                 ,
                 and
                 prescribe
                 due
                 Measures
                 for
                 the
                 Regulation
                 of
                 Love
                 ,
                 not
                 only
                 serves
                 the
                 Cause
                 of
                 Morality
                 ,
                 but
                 may
                 be
                 truely
                 sayd
                 to
                 discharge
                 the
                 whole
                 Province
                 of
                 a
                 Moralist
                 ;
                 This
                 I
                 take
                 to
                 be
                 a
                 Sufficient
                 Apology
                 
                 for
                 the
                 undertaking
                 it self
                 ,
                 and
                 if
                 the
                 Performance
                 come
                 up
                 to
                 the
                 Moment
                 of
                 the
                 Design
                 (
                 whereof
                 the
                 world
                 is
                 to
                 judge
                 )
                 I
                 know
                 of
                 nothing
                 wanting
                 to
                 render
                 it
                 both
                 Serviceable
                 and
                 acceptable
                 to
                 the
                 Public
                 .
              
            
             
               
               
                 SECT
                 .
                 II.
                 Of
                 the
                 dignity
                 and
                 Nature
                 of
                 Love
                 in
                 general
                 ,
                 and
                 of
                 the
                 first
                 and
                 great
                 Division
                 of
                 it
                 .
              
               
                 1
                 
                   LET
                   us
                   make
                   Man
                   in
                   our
                   Image
                   ,
                   after
                   our
                   own
                   likeness
                   ,
                
                 sayd
                 God.
                 Now
                 among
                 other
                 instances
                 of
                 Resemblance
                 wherein
                 man
                 may
                 be
                 likened
                 to
                 God
                 ,
                 such
                 as
                 the
                 Internal
                 Rectitude
                 of
                 his
                 Nature
                 ,
                 or
                 Self-dominion
                 ,
                 and
                 his
                 External
                 dominion
                 over
                 the
                 Creatures
                 and
                 the
                 like
                 ,
                 this
                 I
                 think
                 may
                 be
                 Consider'd
                 as
                 one
                 ,
                 and
                 perhaps
                 as
                 the
                 Chiefest
                 of
                 all
                 ,
                 that
                 as
                 in
                 the
                 Divine
                 nature
                 there
                 are
                 two
                 Processions
                 ,
                 one
                 by
                 way
                 of
                 Intellect
                 which
                 is
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 word
                 ,
                 and
                 the
                 other
                 by
                 way
                 of
                 Love
                 which
                 is
                 the
                 
                   H.
                   Spirit
                
                 ,
                 so
                 likewise
                 in
                 the
                 Humane
                 nature
                 there
                 are
                 as
                 it
                 were
                 two
                 Processions
                 ,
                 and
                 that
                 of
                 the
                 same
                 kind
                 too
                 as
                 in
                 the
                 Divine
                 ,
                 Vnderstanding
                 and
                 Love.
                 
              
               
               
                 2
                 These
                 are
                 the
                 two
                 Noble
                 Facultys
                 that
                 branche
                 out
                 from
                 the
                 Soul
                 of
                 man
                 ,
                 and
                 whereby
                 he
                 becomes
                 a
                 little
                 Image
                 of
                 the
                 Trinity
                 .
                 And
                 altho'
                 we
                 generally
                 value
                 our Selves
                 most
                 upon
                 the
                 Former
                 ;
                 yet
                 I
                 know
                 not
                 whether
                 there
                 be
                 not
                 an
                 Equality
                 in
                 these
                 as
                 there
                 is
                 in
                 the
                 Divine
                 Processions
                 ,
                 and
                 whether
                 it
                 be
                 not
                 as
                 much
                 the
                 Glory
                 of
                 man
                 to
                 be
                 an
                 Amorous
                 ,
                 as
                 to
                 be
                 a
                 Rational
                 Being
                 .
              
               
                 3
                 Sure
                 I
                 am
                 that
                 in
                 the
                 Gentile
                 Theology
                 and
                 in
                 the
                 most
                 refined
                 Philosophy
                 of
                 the
                 Ancients
                 the
                 preheminence
                 is
                 given
                 to
                 
                   Love.
                   Socrates
                
                 in
                 
                   Plato's
                   Symposion
                
                 says
                 Concerning
                 Love
                 ,
                 that
                 it
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   the
                   eldest
                   and
                   most
                   honorable
                   of
                   the
                   Gods.
                
                 And
                 we
                 know
                 Love
                 is
                 made
                 the
                 first
                 Hypostasis
                 in
                 the
                 Platonic
                 Triad
                 .
                 The
                 Holy
                 Scripture
                 goes
                 yet
                 higher
                 ,
                 and
                 does
                 not
                 only
                 in
                 several
                 places
                 set
                 forth
                 Love
                 as
                 the
                 Flower
                 of
                 the
                 Divinity
                 ,
                 and
                 magnify
                 the
                 Divine
                 Essence
                 chiefly
                 from
                 that
                 Excellence
                 ,
                 but
                 seems
                 to
                 resolve
                 
                 all
                 the
                 Perfection
                 of
                 the
                 Deity
                 into
                 this
                 
                   one
                   Point
                
                 .
                 For
                 when
                 it
                 defines
                 God
                 it
                 does
                 not
                 say
                 he
                 is
                 Wisdom
                 or
                 Power
                 ,
                 no
                 not
                 so
                 much
                 as
                 Wise
                 or
                 Powerfull
                 ,
                 but
                 seems
                 to
                 overlook
                 all
                 his
                 other
                 Perfections
                 ,
                 and
                 says
                 in
                 the
                 Abstract
                 that
                 he
                 is
                 Love.
                 They
                 are
                 great
                 words
                 of
                 
                   St.
                   Iohn
                
                 ,
                 
                 and
                 such
                 as
                 make
                 much
                 for
                 the
                 great
                 Dignity
                 of
                 this
                 Divine
                 Affection
                 ,
                 
                   God
                   is
                   Love
                   ,
                   and
                   he
                   that
                   dwelleth
                   in
                   Love
                   dwelleth
                   in
                   God.
                
                 So
                 Noble
                 a
                 thing
                 is
                 Love
                 ,
                 and
                 so
                 deserving
                 of
                 our
                 most
                 intense
                 Theory
                 and
                 Inspection
                 .
              
               
                 5
                 And
                 indeed
                 it
                 needs
                 it
                 ,
                 as
                 well
                 as
                 deserves
                 it
                 .
                 For
                 there
                 is
                 nothing
                 that
                 darken's
                 the
                 Nature
                 of
                 things
                 ,
                 and
                 obscures
                 the
                 Clarity
                 of
                 our
                 Conceptions
                 more
                 than
                 Ambiguity
                 of
                 Terms
                 ,
                 and
                 I
                 know
                 nothing
                 that
                 is
                 more
                 Equivocal
                 and
                 full
                 of
                 Latitude
                 than
                 this
                 word
                 ,
                 Love.
                 It
                 is
                 given
                 to
                 things
                 whose
                 Ideas
                 are
                 Notoriously
                 different
                 ,
                 and
                 men
                 seem
                 to
                 have
                 agreed
                 together
                 not
                 to
                 detect
                 the
                 Fallacy
                 ,
                 and
                 from
                 the
                 Identity
                 
                 of
                 the
                 name
                 to
                 conclude
                 the
                 Identity
                 of
                 the
                 thing
                 .
                 To
                 give
                 one
                 instance
                 out
                 of
                 many
                 ,
                 what
                 is
                 there
                 that
                 passes
                 for
                 an
                 Axiom
                 of
                 a
                 more
                 simple
                 ,
                 certain
                 and
                 uniform
                 Signification
                 than
                 that
                 Common
                 Proposition
                 in
                 Divinity
                 ,
                 that
                 
                   we
                   must
                   love
                   God
                   for
                   himself
                   ,
                   and
                   our
                   Neighbor
                   for
                   God's
                   sake
                   .
                
                 But
                 now
                 when
                 we
                 come
                 to
                 examin
                 what
                 Ideas
                 we
                 have
                 under
                 these
                 words
                 ,
                 't
                 is
                 plain
                 that
                 that
                 Idea
                 which
                 is
                 express'd
                 by
                 Love
                 in
                 the
                 first
                 part
                 of
                 the
                 Proposition
                 ,
                 is
                 not
                 the
                 same
                 with
                 that
                 which
                 is
                 express'd
                 by
                 Love
                 in
                 the
                 Second
                 .
                 For
                 Love
                 in
                 reference
                 to
                 God
                 Signifys
                 
                   Simple
                   Desire
                
                 ,
                 and
                 in
                 reference
                 to
                 our
                 Neighbor
                 ,
                 
                   wishing
                   well
                   to
                
                 ,
                 which
                 Ideas
                 are
                 as
                 different
                 as
                 East
                 and
                 West
                 ,
                 and
                 yet
                 because
                 of
                 the
                 Commonnes
                 of
                 the
                 Name
                 ,
                 and
                 the
                 Jingling
                 turn
                 of
                 the
                 Proposition
                 ,
                 this
                 passes
                 smoothly
                 and
                 unquestionably
                 for
                 one
                 and
                 the
                 same
                 Love.
                 
              
               
                 5
                 But
                 tho'
                 this
                 word
                 Love
                 be
                 used
                 to
                 signify
                 Ideas
                 so
                 very
                 different
                 that
                 
                 they
                 seem
                 to
                 have
                 nothing
                 in
                 Common
                 but
                 the
                 Name
                 ,
                 yet
                 I
                 think
                 there
                 is
                 one
                 thing
                 wherein
                 they
                 all
                 agree
                 and
                 whereof
                 they
                 all
                 partake
                 ,
                 and
                 which
                 may
                 therefore
                 be
                 acknowledg'd
                 as
                 the
                 General
                 and
                 Transcendental
                 Notion
                 of
                 Love.
                 And
                 that
                 is
                 ,
                 
                   A
                   motion
                   of
                   the
                   Soul
                   towards
                   good
                   .
                
                 This
                 I
                 say
                 is
                 the
                 first
                 and
                 most
                 general
                 Notion
                 of
                 Love
                 ,
                 and
                 which
                 runs
                 throughout
                 all
                 the
                 Species
                 of
                 it
                 .
                 But
                 then
                 this
                 includes
                 two
                 things
                 .
                 For
                 as
                 in
                 the
                 motion
                 of
                 Bodys
                 we
                 first
                 Conceive
                 Gravity
                 or
                 a
                 Connaturality
                 to
                 a
                 certain
                 Term
                 of
                 motion
                 ,
                 and
                 then
                 the
                 motion
                 it self
                 which
                 is
                 consequent
                 upon
                 it
                 ,
                 so
                 also
                 in
                 Love
                 (
                 which
                 is
                 the
                 motion
                 of
                 the
                 Soul
                 )
                 order
                 requires
                 that
                 we
                 first
                 conceive
                 a
                 certain
                 Connaturality
                 or
                 Coaptation
                 of
                 the
                 Soul
                 to
                 good
                 ,
                 whence
                 arises
                 all
                 the
                 variety
                 of
                 its
                 actual
                 motions
                 and
                 tendencys
                 toward
                 it
                 .
                 This
                 I
                 take
                 to
                 be
                 that
                 peculiar
                 Habitude
                 of
                 the
                 Soul
                 to
                 good
                 which
                 the
                 Schools
                 call
                 Complacentia
                 boni
                 
                   a
                   Complacence
                   ,
                   a
                   
                   Liking
                
                 or
                 Relish
                 of
                 good
                 ,
                 which
                 I
                 consider
                 as
                 really
                 distinct
                 from
                 and
                 antecedent
                 to
                 its
                 actual
                 motion
                 towards
                 it
                 .
                 For
                 as
                 't
                 is
                 observ'd
                 by
                 Aristotle
                 with
                 more
                 than
                 Ordinary
                 Nicenes
                 in
                 his
                 3
                 d
                 
                   de
                   Anima
                
                 ;
                 The
                 motion
                 of
                 Love
                 is
                 in
                 a
                 Circle
                 .
                 First
                 good
                 moves
                 and
                 acts
                 upon
                 the
                 Soul
                 ,
                 and
                 then
                 the
                 Soul
                 moves
                 and
                 exerts
                 it self
                 towards
                 good
                 ,
                 that
                 so
                 there
                 may
                 be
                 the
                 End
                 whence
                 was
                 the
                 Rise
                 of
                 its
                 motion
                 .
                 This
                 first
                 Alteration
                 of
                 the
                 Soul
                 from
                 good
                 answers
                 to
                 Gravity
                 in
                 Bodys
                 ,
                 and
                 may
                 be
                 call'd
                 for
                 distinction
                 sake
                 the
                 
                   Moral
                   Gravity
                   of
                   the
                   Soul
                
                 ,
                 the
                 Second
                 to
                 Gravitation
                 or
                 actual
                 Pressure
                 ,
                 and
                 may
                 as
                 fitly
                 be
                 call'd
                 
                   the
                   Moral
                   Gravitation
                   of
                   the
                   Soul.
                   
                
              
               
                 6
                 I
                 further
                 Consider
                 that
                 this
                 
                   Moral
                   Gravity
                
                 is
                 impress'd
                 upon
                 the
                 Soul
                 primarily
                 and
                 Originally
                 by
                 good
                 in
                 general
                 ,
                 or
                 by
                 the
                 universal
                 good
                 or
                 Essence
                 of
                 good
                 ,
                 that
                 is
                 ,
                 by
                 God
                 himself
                 ,
                 who
                 is
                 the
                 Sum
                 and
                 Abstract
                 of
                 all
                 goodness
                 ,
                 and
                 the
                 Centre
                 of
                 all
                 Love.
                 So
                 that
                 this
                 
                   Moral
                   Gravity
                
                 of
                 the
                 Soul
                 
                 will
                 be
                 its
                 Connaturality
                 to
                 all
                 good
                 ,
                 or
                 good
                 in
                 general
                 ,
                 that
                 is
                 ,
                 to
                 God
                 as
                 its
                 primary
                 and
                 adequate
                 object
                 ,
                 and
                 to
                 particular
                 goods
                 only
                 so
                 far
                 as
                 they
                 have
                 somthing
                 of
                 the
                 Common
                 Nature
                 of
                 good
                 ,
                 something
                 of
                 God
                 in
                 them
                 .
                 Whence
                 it
                 will
                 also
                 follow
                 that
                 the
                 
                   Moral
                   Gravitation
                
                 of
                 the
                 Soul
                 does
                 Naturally
                 and
                 Necessarily
                 respect
                 good
                 in
                 Common
                 or
                 God
                 as
                 the
                 Term
                 of
                 its
                 motion
                 and
                 Tendency
                 .
                 So
                 that
                 upon
                 the
                 whole
                 to
                 speak
                 more
                 explicitly
                 the
                 most
                 general
                 and
                 Comprehensive
                 Notion
                 of
                 Love
                 will
                 be
                 found
                 to
                 be
                 ,
                 
                   A
                   Motion
                   of
                   the
                   Soul
                   towards
                   God.
                   
                
              
               
                 7
                 But
                 now
                 in
                 this
                 motion
                 there
                 is
                 great
                 difference
                 .
                 For
                 God
                 having
                 unfolded
                 his
                 Perfections
                 in
                 the
                 Creation
                 with
                 almost
                 infinite
                 Variety
                 ,
                 and
                 as
                 it
                 were
                 drawn
                 out
                 himself
                 into
                 a
                 numerous
                 issue
                 of
                 Secondary
                 goods
                 ,
                 our
                 Love
                 becomes
                 also
                 Multiplied
                 ,
                 and
                 divides
                 its
                 cours
                 among
                 several
                 Chanels
                 ,
                 and
                 tho'
                 after
                 all
                 its
                 turnings
                 and
                 windings
                 we
                 may
                 at
                 last
                 trace
                 it
                 up
                 to
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 as
                 Plato
                 speaks
                 ,
                 the
                 
                   greot
                   Sea
                   of
                   Beauty
                
                 and
                 Head
                 fountain
                 of
                 all
                 Being
                 and
                 Perfection
                 (
                 For
                 we
                 love
                 Particular
                 goods
                 only
                 as
                 they
                 carry
                 some
                 impress
                 of
                 the
                 universal
                 ,
                 or
                 to
                 speak
                 more
                 properly
                 ,
                 we
                 love
                 the
                 universal
                 good
                 in
                 the
                 Particulars
                 )
                 yet
                 it
                 must
                 be
                 acknowledg'd
                 that
                 the
                 
                   immediat
                   object
                
                 of
                 our
                 Love
                 becomes
                 hereby
                 more
                 various
                 and
                 Multiplied
                 ,
                 and
                 Consequently
                 our
                 Love
                 too
                 ,
                 as
                 receiving
                 its
                 Specification
                 from
                 it
                 .
              
               
                 8
                 Nor
                 does
                 our
                 Love
                 receive
                 lesse
                 variety
                 and
                 diversity
                 from
                 the
                 manner
                 of
                 its
                 Motion
                 or
                 Tendency
                 ,
                 Motion
                 being
                 Specify'd
                 from
                 the
                 manner
                 of
                 it
                 as
                 well
                 as
                 from
                 its
                 Term.
                 And
                 it
                 may
                 be
                 also
                 lastly
                 diversify'd
                 according
                 to
                 the
                 nature
                 of
                 the
                 Part
                 moved
                 ,
                 whether
                 it
                 be
                 the
                 Superiour
                 or
                 the
                 Inferiour
                 part
                 of
                 the
                 Soul.
                 From
                 these
                 three
                 ,
                 the
                 Term
                 of
                 Motion
                 ,
                 the
                 manner
                 of
                 Motion
                 ,
                 and
                 the
                 nature
                 of
                 the
                 part
                 moved
                 ,
                 arise
                 all
                 the
                 different
                 kinds
                 of
                 Love
                 ,
                 such
                 as
                 Divine
                 and
                 Worldly
                 ,
                 Spiritual
                 
                 and
                 Carnal
                 ,
                 Charity
                 and
                 Friendship
                 ,
                 Love
                 of
                 Concupisccnce
                 and
                 Love
                 of
                 Benevolence
                 ,
                 Intellectual
                 and
                 Sensitive
                 ,
                 Natural
                 ,
                 Animal
                 and
                 Rational
                 Love
                 ,
                 with
                 several
                 others
                 which
                 I
                 shall
                 not
                 stand
                 to
                 enumerate
                 .
              
               
                 9
                 But
                 notwithstanding
                 this
                 variety
                 I
                 believe
                 all
                 will
                 be
                 comprehended
                 under
                 these
                 two
                 in
                 general
                 ,
                 Concupiscence
                 and
                 Benevolence
                 .
                 This
                 I
                 take
                 to
                 be
                 the
                 First
                 and
                 great
                 Division
                 of
                 Love
                 ,
                 to
                 which
                 all
                 the
                 several
                 kinds
                 of
                 it
                 may
                 be
                 aptly
                 reduced
                 .
                 For
                 when
                 I
                 Consider
                 the
                 Motion
                 of
                 Love
                 ,
                 I
                 find
                 it
                 tends
                 to
                 two
                 things
                 ,
                 namely
                 to
                 the
                 good
                 which
                 a
                 man
                 wills
                 to
                 any
                 one
                 ,
                 whether
                 it
                 be
                 to
                 himself
                 or
                 to
                 another
                 ,
                 and
                 to
                 him
                 to
                 whom
                 this
                 good
                 is
                 will'd
                 .
                 So
                 that
                 the
                 Motion
                 of
                 Love
                 may
                 be
                 Consider'd
                 either
                 barely
                 as
                 a
                 Tendency
                 towards
                 good
                 ,
                 or
                 as
                 a
                 willing
                 this
                 good
                 to
                 some
                 person
                 or
                 Being
                 .
                 If
                 it
                 be
                 consider'd
                 in
                 the
                 first
                 way
                 ,
                 then
                 't
                 is
                 what
                 we
                 call
                 Concupiscence
                 or
                 Desire
                 ,
                 if
                 in
                 the
                 second
                 ,
                 then
                 't
                 is
                 what
                 we
                 call
                 Benevolence
                 or
                 Charity
                 .
              
               
               
                 10
                 For
                 there
                 is
                 the
                 same
                 Proportion
                 in
                 Love
                 that
                 there
                 is
                 in
                 Hatred
                 ,
                 which
                 also
                 involves
                 a
                 
                   double
                   Motion
                
                 .
                 Either
                 a
                 declining
                 or
                 tending
                 from
                 evill
                 ,
                 which
                 the
                 Greeks
                 call
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 Latins
                 Fuga
                 ,
                 in
                 our
                 own
                 language
                 Aversion
                 or
                 Abhorrence
                 ,
                 or
                 else
                 a
                 willing
                 evil
                 to
                 some
                 person
                 or
                 other
                 ,
                 which
                 we
                 call
                 Malice
                 or
                 Malevolence
                 .
                 Concupiscence
                 or
                 Desire
                 answers
                 to
                 the
                 former
                 of
                 these
                 ,
                 and
                 Benevolence
                 or
                 Charity
                 to
                 the
                 Latter
                 .
              
               
                 11
                 There
                 is
                 indeed
                 this
                 difference
                 to
                 be
                 observ'd
                 between
                 the
                 Motions
                 of
                 Love
                 and
                 the
                 Motions
                 of
                 Hatred
                 ,
                 that
                 those
                 of
                 Hatred
                 are
                 not
                 
                   necessarily
                   Concomitant
                
                 .
                 For
                 there
                 may
                 be
                 a
                 simple
                 Aversion
                 without
                 any
                 Malice
                 or
                 wishing
                 ill
                 to
                 ,
                 tho'
                 perhaps
                 the
                 latter
                 can
                 hardly
                 be
                 conceiv'd
                 without
                 the
                 former
                 .
                 But
                 now
                 in
                 Love
                 these
                 Motions
                 are
                 always
                 concomitant
                 and
                 reciprocal
                 .
                 There
                 is
                 no
                 Desire
                 without
                 Benevolence
                 ,
                 and
                 no
                 Benevolence
                 without
                 Desire
                 .
                 For
                 every
                 thing
                 that
                 is
                 desired
                 is
                 
                 desired
                 to
                 some
                 body
                 ,
                 and
                 so
                 again
                 ,
                 desiring
                 to
                 some
                 body
                 implies
                 and
                 supposes
                 simple
                 Desire
                 .
                 And
                 this
                 I
                 suppose
                 has
                 been
                 the
                 occasion
                 of
                 that
                 great
                 confusion
                 which
                 has
                 been
                 generally
                 incurr'd
                 in
                 this
                 matter
                 ,
                 men
                 being
                 very
                 apt
                 from
                 union
                 and
                 Concomitancy
                 to
                 infer
                 indistinction
                 and
                 Identity
                 .
                 But
                 notwithstanding
                 this
                 Connexion
                 ,
                 the
                 Ideas
                 of
                 Desire
                 and
                 Benevolence
                 are
                 very
                 distinct
                 ,
                 as
                 will
                 easily
                 and
                 Clearly
                 appear
                 to
                 any
                 close
                 and
                 attentive
                 Thinker
                 .
              
            
             
               
               
                 SECT
                 .
                 III.
                 The
                 Analogy
                 between
                 Love
                 and
                 Motion
                 ,
                 particularly
                 with
                 the
                 Motion
                 of
                 the
                 Heart
                 ,
                 with
                 a
                 further
                 Illustration
                 of
                 the
                 First
                 and
                 Great
                 Division
                 of
                 Love.
                 
              
               
                 1
                 HAving
                 in
                 the
                 foregoing
                 Section
                 fix'd
                 the
                 general
                 Idea
                 of
                 Love
                 in
                 the
                 Motion
                 of
                 the
                 Soul
                 towards
                 good
                 ,
                 and
                 this
                 being
                 a
                 Term
                 somwhat
                 Metaphorical
                 ,
                 and
                 withall
                 not
                 so
                 often
                 applied
                 by
                 Scholastic
                 Writers
                 to
                 this
                 purpose
                 ,
                 I
                 thought
                 it
                 concern'd
                 me
                 to
                 draw
                 here
                 a
                 short
                 Parallel
                 between
                 Love
                 and
                 
                   Physical
                   Motion
                
                 ,
                 and
                 to
                 shew
                 the
                 admirable
                 Agreement
                 and
                 Correspondency
                 that
                 is
                 between
                 them
                 :
                 whereby
                 't
                 will
                 appear
                 that
                 the
                 general
                 Idea
                 of
                 Love
                 could
                 not
                 have
                 had
                 a
                 more
                 convenient
                 Representation
                 .
              
               
                 2
                 The
                 excellent
                 
                   Monsieur
                   Malebranche
                
                 undertaking
                 to
                 describe
                 the
                 Nature
                 
                 of
                 the
                 Mind
                 ,
                 and
                 considering
                 its
                 Idea
                 to
                 be
                 very
                 abstract
                 ,
                 and
                 such
                 as
                 did
                 not
                 fall
                 within
                 the
                 Sphere
                 of
                 Imagination
                 ,
                 
                 thought
                 it
                 best
                 to
                 Shadow
                 it
                 forth
                 by
                 the
                 two
                 Eminent
                 Propertys
                 of
                 matter
                 ,
                 viz.
                 that
                 of
                 receiving
                 various
                 Figures
                 ,
                 and
                 that
                 of
                 Motion
                 or
                 Mobility
                 .
                 To
                 the
                 Property
                 of
                 receiving
                 various
                 Figures
                 he
                 resembles
                 that
                 Faculty
                 of
                 the
                 mind
                 which
                 we
                 call
                 understanding
                 .
                 And
                 to
                 Motion
                 or
                 Mobility
                 he
                 liken's
                 the
                 Will.
                 The
                 first
                 of
                 these
                 Parallels
                 he
                 persues
                 and
                 illustrates
                 in
                 many
                 Particulars
                 ,
                 but
                 when
                 he
                 comes
                 to
                 the
                 last
                 he
                 gives
                 only
                 this
                 one
                 instance
                 of
                 resemblance
                 ,
                 that
                 as
                 all
                 Motions
                 Naturally
                 proceed
                 in
                 a
                 right
                 line
                 ,
                 unless
                 by
                 the
                 interposition
                 of
                 external
                 and
                 particular
                 causes
                 they
                 are
                 otherwise
                 determin'd
                 ,
                 so
                 all
                 the
                 Inclinations
                 which
                 we
                 have
                 receiv'd
                 from
                 God
                 ,
                 are
                 Right
                 ,
                 and
                 would
                 tend
                 only
                 to
                 the
                 true
                 good
                 ,
                 were
                 they
                 not
                 turn'd
                 aside
                 to
                 ill
                 ends
                 by
                 the
                 impulse
                 of
                 some
                 forreign
                 cause
                 .
              
               
               
                 3
                 This
                 indeed
                 is
                 finely
                 observ'd
                 by
                 this
                 Ingenious
                 and
                 Learned
                 Theorist
                 ,
                 but
                 for
                 an
                 inlargement
                 of
                 the
                 Parallel
                 I
                 consider
                 further
                 ,
                 that
                 as
                 in
                 the
                 Motion
                 of
                 Bodys
                 Gravity
                 precedes
                 
                   Actual
                   Gravitation
                
                 ,
                 that
                 is
                 ,
                 we
                 necessarily
                 conceive
                 a
                 certain
                 Congruity
                 or
                 Connaturality
                 of
                 a
                 Body
                 to
                 a
                 certain
                 Term
                 before
                 its
                 actual
                 Tendency
                 thither
                 ,
                 so
                 in
                 the
                 Soul
                 there
                 is
                 a
                 Natural
                 Complacency
                 or
                 liking
                 of
                 good
                 ,
                 before
                 its
                 
                   actual
                   exerting
                
                 it self
                 towards
                 it
                 ,
                 for
                 we
                 desire
                 nothing
                 but
                 what
                 we
                 like
                 or
                 relish
                 as
                 convenient
                 and
                 agreeable
                 to
                 us
                 .
                 But
                 this
                 I
                 have
                 touch'd
                 upon
                 already
                 ,
                 and
                 shall
                 therefore
                 no
                 longer
                 insist
                 upon
                 it
                 .
              
               
                 4
                 Further
                 therefore
                 ,
                 as
                 this
                 Affection
                 call'd
                 Gravity
                 in
                 Bodys
                 ,
                 is
                 nothing
                 else
                 but
                 that
                 
                   first
                   impression
                
                 or
                 alteration
                 made
                 upon
                 them
                 by
                 the
                 various
                 actings
                 of
                 those
                 Effluviums
                 or
                 streames
                 of
                 Particles
                 which
                 issue
                 out
                 from
                 the
                 womb
                 of
                 the
                 great
                 Magnet
                 ,
                 the
                 Earth
                 ,
                 so
                 that
                 if
                 there
                 were
                 either
                 no
                 such
                 Magnetic
                 Body
                 ,
                 or
                 a
                 Vacuum
                 to
                 intercept
                 its
                 influences
                 ,
                 
                 there
                 would
                 be
                 no
                 such
                 thing
                 as
                 Gravity
                 ;
                 so
                 in
                 the
                 like
                 manner
                 this
                 radical
                 Complacency
                 and
                 Connaturality
                 of
                 the
                 Soul
                 towards
                 good
                 (
                 which
                 I
                 call
                 her
                 
                   Moral
                   Gravity
                
                 )
                 is
                 nothing
                 else
                 but
                 that
                 first
                 Alteration
                 or
                 Impression
                 which
                 is
                 made
                 upon
                 her
                 by
                 the
                 streaming
                 influences
                 of
                 the
                 Great
                 and
                 Supreme
                 Magnet
                 ,
                 God
                 ,
                 continually
                 acting
                 upon
                 her
                 ,
                 and
                 attracting
                 her
                 by
                 his
                 active
                 and
                 powerfull
                 Charms
                 .
                 So
                 that
                 if
                 either
                 there
                 were
                 no
                 God
                 ,
                 or
                 this
                 his
                 influence
                 never
                 so
                 little
                 a
                 while
                 intercepted
                 ,
                 there
                 would
                 be
                 no
                 such
                 thing
                 as
                 this
                 Complacency
                 or
                 
                   Moral
                   Gravity
                
                 of
                 the
                 Soul.
                 
              
               
                 5
                 Again
                 ,
                 as
                 this
                 Physical
                 Gravity
                 causes
                 in
                 Bodys
                 an
                 actual
                 Effort
                 or
                 Tendency
                 toward
                 the
                 Centre
                 ,
                 and
                 that
                 with
                 such
                 necessity
                 that
                 they
                 cannot
                 but
                 tend
                 thither
                 even
                 while
                 violently
                 detain'd
                 ,
                 and
                 when
                 at
                 liberty
                 hasten
                 with
                 all
                 possible
                 speed
                 to
                 this
                 last
                 Term
                 of
                 their
                 Motion
                 ,
                 so
                 by
                 Vertue
                 of
                 this
                 Moral
                 Gravity
                 the
                 Soul
                 actually
                 puts
                 
                 forth
                 and
                 exerts
                 her self
                 towards
                 the
                 
                   great
                   Magnet
                
                 ,
                 good
                 in
                 general
                 or
                 God
                 ,
                 and
                 that
                 with
                 as
                 much
                 necessity
                 as
                 a
                 stone
                 falls
                 downwards
                 .
                 And
                 tho'
                 detain'd
                 violently
                 by
                 the
                 interposition
                 of
                 her
                 Body
                 ,
                 yet
                 still
                 she
                 endeavours
                 towards
                 her
                 Centre
                 ,
                 and
                 is
                 no
                 sooner
                 set
                 at
                 liberty
                 but
                 she
                 hastens
                 away
                 to
                 it
                 and
                 unites
                 her self
                 with
                 it
                 .
                 For
                 the
                 will
                 notwithstanding
                 all
                 her
                 Soveraignty
                 and
                 Dominion
                 acts
                 according
                 to
                 Nature
                 and
                 Necessity
                 when
                 she
                 tends
                 to
                 her
                 Perfection
                 .
                 Nay
                 I
                 take
                 this
                 Necessity
                 to
                 be
                 such
                 ,
                 that
                 I
                 think
                 it
                 absolutely
                 Impossible
                 for
                 God
                 to
                 Create
                 a
                 Soul
                 without
                 this
                 Tendency
                 to
                 himself
                 ,
                 and
                 that
                 not
                 only
                 because
                 't
                 is
                 against
                 Order
                 and
                 Decorum
                 that
                 he
                 should
                 do
                 so
                 ,
                 but
                 also
                 because
                 this
                 Moral
                 Gravity
                 of
                 the
                 Soul
                 whence
                 proceed
                 all
                 her
                 actual
                 Tendencys
                 ,
                 is
                 caused
                 by
                 the
                 continual
                 acting
                 of
                 God
                 upon
                 her
                 by
                 this
                 attractive
                 and
                 Magnetic
                 Influences
                 .
                 For
                 God
                 is
                 the
                 first
                 Mover
                 in
                 Moral
                 as
                 well
                 as
                 in
                 Natural
                 Motions
                 ,
                 
                 and
                 whatever
                 he
                 moves
                 he
                 moves
                 to
                 himself
                 .
              
               
                 6
                 Again
                 I
                 consider
                 ,
                 that
                 as
                 the
                 Gravitation
                 or
                 
                   actual
                   endeavour
                
                 of
                 Bodys
                 towards
                 the
                 Centre
                 is
                 always
                 alike
                 and
                 uniform
                 however
                 their
                 
                   real
                   Progress
                
                 may
                 be
                 hinder'd
                 or
                 the
                 swiftness
                 of
                 it
                 resisted
                 by
                 accidental
                 Letts
                 and
                 impediments
                 ,
                 so
                 is
                 this
                 Moral
                 Gravitation
                 or
                 actual
                 indeavour
                 of
                 the
                 Soul
                 towards
                 good
                 in
                 general
                 or
                 God
                 always
                 equal
                 and
                 uniform
                 (
                 for
                 a
                 man
                 does
                 not
                 desire
                 to
                 be
                 Happy
                 more
                 at
                 one
                 time
                 than
                 at
                 another
                 as
                 I
                 have
                 elsewhere
                 shewn
                 )
                 I
                 say
                 this
                 endeavour
                 of
                 the
                 Soul
                 towards
                 good
                 is
                 always
                 equal
                 ,
                 
                 however
                 her
                 real
                 advancing
                 to
                 it
                 be
                 hinder'd
                 or
                 resisted
                 by
                 the
                 Interposition
                 of
                 the
                 Body
                 .
              
               
                 7
                 Again
                 I
                 consider
                 ,
                 that
                 as
                 Natural
                 Motion
                 is
                 a
                 Tendency
                 or
                 Translation
                 of
                 a
                 Body
                 from
                 an
                 undue
                 and
                 incongruous
                 place
                 to
                 a
                 place
                 of
                 Rest
                 and
                 Acquiescence
                 ,
                 whereby
                 it
                 acquires
                 as
                 it
                 were
                 a
                 
                   new
                   Form
                
                 of
                 Perfection
                 ,
                 so
                 Love
                 
                 is
                 Extatical
                 ,
                 and
                 carries
                 a
                 man
                 out
                 from
                 himself
                 as
                 insufficient
                 to
                 be
                 his
                 own
                 good
                 towards
                 good
                 without
                 him
                 ,
                 which
                 by
                 union
                 he
                 endeavours
                 to
                 make
                 his
                 own
                 ,
                 and
                 so
                 to
                 better
                 and
                 improve
                 his
                 Being
                 ,
                 till
                 at
                 length
                 his
                 Desire
                 be
                 swallow'd
                 up
                 in
                 the
                 Fruition
                 of
                 the
                 universal
                 good
                 ,
                 and
                 Motion
                 be
                 exchanged
                 for
                 Rest
                 and
                 Acquiescence
                 .
              
               
                 8
                 This
                 Parallel
                 between
                 Love
                 and
                 Motion
                 in
                 general
                 might
                 be
                 carried
                 on
                 much
                 further
                 ,
                 but
                 besides
                 that
                 't
                 is
                 convenient
                 to
                 leave
                 somthing
                 for
                 the
                 Contemplative
                 Reader
                 to
                 work
                 out
                 by
                 himself
                 ,
                 I
                 have
                 also
                 another
                 Parallel
                 to
                 make
                 between
                 Love
                 and
                 a
                 
                   certain
                   Particular
                   Motion
                
                 ,
                 namely
                 that
                 of
                 the
                 Heart
                 ,
                 wherein
                 as
                 there
                 is
                 as
                 much
                 Harmony
                 and
                 Correspondency
                 in
                 other
                 respects
                 ,
                 so
                 there
                 is
                 this
                 peculiar
                 in
                 it
                 ,
                 that
                 this
                 is
                 a
                 Motion
                 perform'd
                 within
                 a
                 man's
                 self
                 ,
                 and
                 depending
                 upon
                 an
                 intrinsic
                 and
                 vital
                 Principle
                 as
                 well
                 as
                 the
                 other
                 .
              
               
                 9
                 First
                 then
                 we
                 may
                 Consider
                 that
                 
                 the
                 Heart
                 is
                 the
                 great
                 Wheel
                 of
                 the
                 Humane
                 Machine
                 ,
                 the
                 Spring
                 of
                 all
                 Animal
                 and
                 vital
                 Motion
                 ,
                 and
                 the
                 Head-fountain
                 of
                 Life
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 as
                 Hippocrates
                 somwhere
                 calls
                 it
                 ,
                 and
                 that
                 its
                 Motion
                 is
                 the
                 First
                 and
                 Leading
                 Motion
                 of
                 all
                 ,
                 that
                 it
                 begins
                 as
                 soon
                 as
                 the
                 Flame
                 of
                 Life
                 is
                 Kindled
                 ,
                 and
                 ends
                 not
                 till
                 the
                 
                   vital
                   Congruity
                
                 be
                 quite
                 dissolv'd
                 .
                 And
                 thus
                 't
                 is
                 in
                 Love.
                 This
                 is
                 the
                 great
                 wheel
                 of
                 the
                 Intellectual
                 frame
                 as
                 the
                 other
                 is
                 of
                 the
                 Natural
                 ,
                 this
                 is
                 the
                 Spring
                 and
                 Ferment
                 of
                 the
                 Soul
                 ,
                 that
                 gives
                 her
                 Life
                 and
                 Energy
                 ,
                 and
                 without
                 which
                 she
                 would
                 be
                 utterly
                 torpid
                 and
                 unactive
                 .
                 Love
                 is
                 the
                 first
                 and
                 Mother
                 Motion
                 that
                 both
                 prevents
                 and
                 actuates
                 all
                 the
                 rest
                 .
                 'T
                 is
                 from
                 her
                 that
                 all
                 the
                 Inclinations
                 and
                 Passions
                 of
                 the
                 Soul
                 take
                 their
                 rise
                 ,
                 and
                 did
                 we
                 not
                 first
                 love
                 we
                 should
                 neither
                 Hope
                 nor
                 Fear
                 ,
                 nor
                 hate
                 nor
                 be
                 Angry
                 ,
                 nor
                 Envy
                 nor
                 be
                 any
                 other
                 way
                 affected
                 .
                 Nay
                 we
                 Love
                 and
                 Desire
                 before
                 we
                 can
                 Apprehend
                 ,
                 Judge
                 ,
                 
                 Reason
                 or
                 Discourse
                 ,
                 nay
                 our
                 Love
                 is
                 then
                 Commonly
                 most
                 impetuous
                 and
                 high-set
                 ;
                 we
                 love
                 long
                 before
                 we
                 know
                 what
                 't
                 is
                 to
                 Love
                 ,
                 nay
                 before
                 we
                 know
                 whether
                 we
                 love
                 or
                 no
                 ,
                 even
                 as
                 soon
                 as
                 we
                 receive
                 the
                 Breath
                 of
                 Life
                 .
                 And
                 as
                 't
                 is
                 the
                 First
                 ,
                 so
                 it
                 is
                 also
                 the
                 Last
                 Motion
                 .
                 'T
                 is
                 the
                 
                   Vltimum
                   Moriens
                
                 of
                 the
                 Intellectual
                 ,
                 as
                 the
                 Heart
                 is
                 of
                 the
                 Natural
                 Structure
                 .
                 This
                 is
                 the
                 Motion
                 that
                 out
                 lives
                 and
                 sees
                 the
                 Funeral
                 of
                 all
                 the
                 other
                 Operations
                 of
                 the
                 Soul.
                 For
                 when
                 either
                 Age
                 or
                 sickness
                 by
                 disturbing
                 the
                 Crasis
                 of
                 the
                 Body
                 has
                 also
                 untuned
                 and
                 disorder'd
                 the
                 Facultys
                 of
                 the
                 Soul
                 ,
                 when
                 the
                 man
                 can
                 no
                 longer
                 understand
                 ,
                 nor
                 Discourse
                 ,
                 nor
                 Remember
                 ,
                 when
                 all
                 his
                 Rational
                 Facultys
                 are
                 as
                 't
                 were
                 benumm'd
                 and
                 death-struck
                 ,
                 yet
                 still
                 he
                 Loves
                 ,
                 and
                 inclines
                 towards
                 Happiness
                 with
                 as
                 much
                 weight
                 as
                 ever
                 ;
                 
                 
                   for
                   Love
                   is
                   strong
                   as
                   Death
                   ,
                
                 and
                 as
                 Importunate
                 as
                 the
                 
                   Grave
                   ,
                   many
                   waters
                   cannot
                   quench
                   Love
                   ,
                   neither
                   can
                   the
                   Floods
                   drown
                   it
                
              
               
               
                 10
                 Again
                 we
                 may
                 consider
                 ,
                 that
                 as
                 by
                 the
                 Pulsation
                 of
                 the
                 Heart
                 the
                 Arterial
                 blood
                 is
                 transmitted
                 to
                 the
                 Brain
                 ,
                 whereby
                 are
                 generated
                 those
                 Animal
                 Spirits
                 which
                 are
                 the
                 Instruments
                 of
                 Motion
                 throughout
                 the
                 Body
                 ,
                 and
                 which
                 very
                 Animal
                 Spirits
                 do
                 again
                 return
                 and
                 assist
                 the
                 Motion
                 of
                 the
                 Heart
                 by
                 Contracting
                 its
                 Muscular
                 Fibres
                 ,
                 and
                 so
                 straitning
                 its
                 Ventricles
                 to
                 expel
                 the
                 blood
                 contain'd
                 in
                 them
                 into
                 the
                 Arteries
                 ;
                 the
                 same
                 Reciprocation
                 may
                 we
                 observe
                 in
                 the
                 Motion
                 of
                 Love.
                 That
                 Moral
                 Gravity
                 and
                 Gravitation
                 of
                 the
                 Soul
                 impress'd
                 on
                 her
                 by
                 the
                 universal
                 Good
                 acting
                 attractively
                 upon
                 her
                 ,
                 and
                 whereby
                 she
                 stands
                 inclined
                 to
                 good
                 in
                 general
                 ,
                 first
                 moves
                 the
                 understanding
                 ,
                 which
                 as
                 the
                 Schools
                 allow
                 ,
                 is
                 moved
                 by
                 the
                 will
                 
                   quoad
                   exercitium
                   actus
                
                 ,
                 tho'
                 not
                 
                   quoad
                   specificationem
                
                 .
                 And
                 then
                 the
                 understanding
                 Moves
                 the
                 will
                 as
                 to
                 particular
                 and
                 actual
                 Volitions
                 concerning
                 particular
                 Goods
                 .
                 For
                 as
                 to
                 these
                 we
                 will
                 nothing
                 but
                 what
                 we
                 
                 first
                 know
                 and
                 judge
                 pro
                 hic
                 &
                 nunc
                 fit
                 to
                 be
                 will'd
                 .
                 Which
                 by
                 the
                 way
                 may
                 give
                 great
                 light
                 to
                 that
                 intricate
                 and
                 perplex'd
                 Controversy
                 ,
                 whether
                 the
                 will
                 moves
                 the
                 understanding
                 or
                 the
                 understanding
                 the
                 will.
                 For
                 they
                 both
                 move
                 one
                 another
                 ,
                 tho'
                 in
                 different
                 respects
                 .
                 Even
                 as
                 the
                 Heart
                 by
                 its
                 Motion
                 sends
                 Spirits
                 to
                 the
                 Brain
                 ,
                 and
                 is
                 by
                 those
                 very
                 Spirits
                 assisted
                 in
                 her
                 Motion
                 .
                 This
                 indeed
                 is
                 a
                 wonderful
                 instance
                 of
                 Resemblance
                 ,
                 and
                 the
                 more
                 I
                 consider
                 it
                 the
                 more
                 strange
                 I
                 think
                 it
                 ,
                 and
                 full
                 of
                 Mystery
                 .
              
               
                 11
                 Again
                 as
                 by
                 the
                 Continual
                 Reciprocation
                 of
                 the
                 Pulse
                 there
                 is
                 caused
                 a
                 Circulation
                 of
                 the
                 Blood
                 ,
                 which
                 is
                 expell'd
                 out
                 of
                 the
                 Heart
                 into
                 the
                 Arteries
                 ,
                 out
                 of
                 these
                 into
                 the
                 parts
                 which
                 are
                 to
                 be
                 Nourish'd
                 ,
                 from
                 whence
                 't
                 is
                 imbibed
                 by
                 the
                 Capillary
                 Veins
                 ,
                 which
                 lead
                 it
                 back
                 to
                 the
                 Vena
                 Cava
                 and
                 so
                 into
                 the
                 Heart
                 again
                 ;
                 and
                 same
                 may
                 in
                 proportion
                 be
                 applied
                 to
                 Love.
                 This
                 is
                 the
                 
                   Great
                   Pulse
                
                 of
                 the
                 
                   Body
                   Politic
                
                 ,
                 
                 as
                 the
                 other
                 is
                 of
                 the
                 
                   Body
                   Natural
                
                 .
                 'T
                 is
                 Love
                 that
                 begets
                 and
                 Keeps
                 up
                 the
                 great
                 Circulation
                 and
                 Mutual
                 Dependence
                 of
                 Society
                 ,
                 by
                 this
                 Men
                 are
                 inclined
                 to
                 maintain
                 Mutual
                 Commerce
                 and
                 intercourse
                 with
                 one
                 another
                 ,
                 and
                 to
                 distribute
                 their
                 Benefits
                 and
                 Kindnesses
                 to
                 all
                 the
                 parts
                 of
                 the
                 Civil
                 Body
                 ,
                 till
                 at
                 length
                 they
                 return
                 again
                 upon
                 themselves
                 in
                 the
                 Circle
                 and
                 
                   Reciprocation
                   of
                   Love.
                
                 
              
               
                 12
                 And
                 if
                 we
                 further
                 Meditate
                 upon
                 the
                 Motion
                 of
                 the
                 Heart
                 we
                 shall
                 find
                 that
                 it
                 is
                 not
                 only
                 an
                 apt
                 Embleme
                 of
                 
                   Love
                   in
                   General
                
                 ,
                 but
                 that
                 it
                 also
                 Mystically
                 points
                 out
                 to
                 us
                 the
                 
                   two
                   great
                   Species
                
                 of
                 Love
                 ,
                 
                   Concupiscence
                   and
                   Benevolence
                
                 .
                 The
                 Motion
                 of
                 the
                 Heart
                 we
                 know
                 is
                 Double
                 ,
                 Dilatation
                 and
                 Contraction
                 .
                 Dilatation
                 whereby
                 it
                 receives
                 blood
                 into
                 its
                 Ventricles
                 ,
                 and
                 Contraction
                 whereby
                 it
                 expels
                 it
                 out
                 again
                 .
                 And
                 is
                 it
                 not
                 so
                 also
                 in
                 this
                 great
                 Pulse
                 of
                 the
                 Soul
                 ,
                 Love
                 ?
                 Is
                 there
                 not
                 here
                 also
                 the
                 like
                 double
                 Motion
                 ?
                 For
                 we
                 
                 desire
                 good
                 ,
                 which
                 answers
                 to
                 the
                 Dilatation
                 and
                 immission
                 of
                 the
                 Blood
                 ,
                 and
                 we
                 also
                 
                   wish
                   well
                   to
                
                 ,
                 which
                 answers
                 to
                 the
                 Contraction
                 and
                 Emission
                 of
                 it
                 .
              
               
                 13
                 I
                 know
                 not
                 what
                 some
                 may
                 think
                 of
                 this
                 ,
                 and
                 I
                 know
                 there
                 are
                 a
                 sort
                 of
                 men
                 in
                 the
                 world
                 that
                 never
                 think
                 themselves
                 ,
                 and
                 look
                 with
                 Scorn
                 and
                 Contempt
                 upon
                 such
                 Notions
                 as
                 are
                 not
                 to
                 be
                 found
                 out
                 without
                 more
                 than
                 Ordinary
                 Thinking
                 ;
                 But
                 for
                 my
                 part
                 I
                 must
                 needs
                 own
                 that
                 I
                 stand
                 amazed
                 at
                 this
                 wonderful
                 Harmony
                 and
                 Correspondence
                 ,
                 and
                 that
                 I
                 am
                 thereby
                 the
                 more
                 Confirm'd
                 in
                 that
                 Celebrated
                 Notion
                 of
                 the
                 Platonists
                 ,
                 that
                 as
                 the
                 Soul
                 is
                 the
                 Image
                 of
                 God
                 ,
                 so
                 the
                 Body
                 is
                 the
                 Image
                 of
                 the
                 Soul
                 ,
                 and
                 that
                 this
                 Visible
                 and
                 Material
                 is
                 but
                 the
                 Shadow
                 ,
                 or
                 (
                 as
                 Plotinus
                 will
                 have
                 it
                 )
                 the
                 Echo
                 of
                 the
                 Invisible
                 and
                 Immaterial
                 World.
                 
              
            
             
               
               
                 SECT
                 .
                 IV.
                 Of
                 the
                 First
                 Great
                 Branch
                 of
                 Love
                 viz.
                 Love
                 of
                 Concupiscence
                 or
                 Desire
                 ,
                 with
                 the
                 several
                 Kinds
                 of
                 it
                 .
              
               
                 1
                 WE
                 have
                 Consider'd
                 the
                 Nature
                 of
                 Love
                 in
                 general
                 ,
                 and
                 have
                 shewn
                 it
                 to
                 Consist
                 in
                 a
                 
                   Motion
                   of
                   the
                   Soul
                   towards
                   Good
                   ,
                
                 whence
                 we
                 took
                 occasion
                 to
                 represent
                 the
                 Analogy
                 between
                 Love
                 and
                 Physical
                 Motion
                 ,
                 which
                 we
                 find
                 to
                 be
                 exact
                 and
                 Apposite
                 even
                 to
                 Surprise
                 and
                 admiration
                 ;
                 We
                 have
                 also
                 discover'd
                 the
                 double
                 Motion
                 of
                 this
                 Mystical
                 Pulse
                 ,
                 and
                 accordingly
                 have
                 branch'd
                 out
                 Love
                 into
                 two
                 General
                 Parts
                 ,
                 Love
                 of
                 Concupiscence
                 and
                 Love
                 of
                 Benevolence
                 .
                 I
                 come
                 now
                 to
                 treat
                 of
                 each
                 of
                 these
                 severally
                 .
              
               
                 2
                 And
                 first
                 of
                 Love
                 of
                 Concupiscence
                 or
                 Desire
                 .
                 The
                 general
                 Idea
                 of
                 which
                 
                 I
                 conceive
                 to
                 be
                 
                   A
                   simple
                   Tendency
                   of
                   the
                   Soul
                   to
                   good
                   ,
                
                 not
                 at
                 all
                 considering
                 whether
                 it
                 wills
                 it
                 to
                 any
                 Person
                 or
                 Being
                 or
                 no.
                 Not
                 that
                 there
                 is
                 or
                 can
                 be
                 any
                 desire
                 without
                 wishing
                 well
                 to
                 ,
                 (
                 For
                 as
                 I
                 observ'd
                 before
                 these
                 are
                 always
                 inseperable
                 Concomitants
                 )
                 but
                 their
                 Ideas
                 being
                 very
                 distinct
                 ,
                 I
                 think
                 I
                 may
                 very
                 well
                 abstract
                 from
                 the
                 one
                 ,
                 when
                 my
                 business
                 lies
                 only
                 to
                 consider
                 the
                 other
                 .
              
               
                 3
                 Concerning
                 this
                 Love
                 of
                 Desire
                 I
                 further
                 consider
                 ,
                 that
                 the
                 Primary
                 and
                 Adequate
                 object
                 of
                 it
                 is
                 the
                 same
                 that
                 is
                 of
                 all
                 Love
                 ,
                 namely
                 
                   good
                   in
                   general
                
                 or
                 God.
                 For
                 we
                 desire
                 good
                 as
                 good
                 ,
                 or
                 good
                 in
                 Common
                 ,
                 before
                 we
                 desire
                 this
                 or
                 that
                 good
                 in
                 particular
                 .
                 And
                 when
                 we
                 do
                 desire
                 any
                 particular
                 good
                 ,
                 't
                 is
                 still
                 for
                 the
                 sake
                 of
                 the
                 universal
                 good
                 whereof
                 it
                 partakes
                 ,
                 and
                 according
                 to
                 the
                 degree
                 of
                 this
                 Participation
                 either
                 real
                 or
                 apparent
                 so
                 we
                 measure
                 out
                 and
                 dispence
                 our
                 Love.
                 So
                 that
                 good
                 in
                 general
                 is
                 the
                 Primary
                 and
                 Adequate
                 object
                 of
                 Desire
                 .
              
               
               
                 4
                 But
                 now
                 this
                 general
                 or
                 universal
                 good
                 being
                 variously
                 participated
                 by
                 Particular
                 Beings
                 ,
                 hence
                 it
                 comes
                 to
                 pass
                 that
                 our
                 Desire
                 has
                 many
                 Subordinate
                 and
                 Secondary
                 objects
                 ,
                 which
                 it
                 tends
                 to
                 with
                 more
                 or
                 less
                 Inclination
                 according
                 as
                 the
                 Marks
                 and
                 Footsteps
                 of
                 the
                 universal
                 good
                 appear
                 in
                 them
                 more
                 or
                 less
                 discernable
                 .
                 For
                 the
                 universal
                 good
                 is
                 so
                 Congenial
                 and
                 Connatural
                 to
                 the
                 Soul
                 as
                 always
                 acting
                 upon
                 it
                 and
                 attracting
                 it
                 to
                 it self
                 ,
                 that
                 we
                 love
                 every
                 thing
                 that
                 carries
                 the
                 least
                 image
                 or
                 semblance
                 of
                 it
                 .
              
               
                 5
                 There
                 is
                 this
                 difference
                 only
                 between
                 the
                 love
                 of
                 the
                 universal
                 ,
                 and
                 the
                 love
                 of
                 Particular
                 goods
                 .
                 Our
                 love
                 to
                 the
                 universal
                 good
                 is
                 Natural
                 ,
                 necessary
                 and
                 unavoidable
                 .
                 We
                 have
                 no
                 more
                 Command
                 over
                 this
                 love
                 than
                 we
                 have
                 over
                 the
                 Circulation
                 of
                 our
                 Blood
                 or
                 the
                 Motion
                 of
                 our
                 Pulse
                 .
                 For
                 God
                 is
                 the
                 Centre
                 of
                 Spirits
                 ,
                 as
                 the
                 Earth
                 is
                 of
                 Bodys
                 ,
                 and
                 in
                 our
                 love
                 of
                 him
                 we
                 are
                 as
                 much
                 determin'd
                 as
                 
                 Fire
                 is
                 to
                 burn
                 ,
                 or
                 a
                 stone
                 to
                 descend
                 .
                 And
                 the
                 Blessed
                 in
                 Heaven
                 Love
                 him
                 with
                 the
                 highest
                 degree
                 of
                 Necessity
                 and
                 Determination
                 .
                 But
                 now
                 we
                 are
                 not
                 thus
                 determin'd
                 to
                 the
                 Love
                 of
                 Particular
                 goods
                 .
                 I
                 say
                 not
                 thus
                 determin'd
                 .
                 For
                 it
                 must
                 be
                 acknowledg'd
                 that
                 there
                 is
                 a
                 sort
                 of
                 determination
                 even
                 here
                 also
                 .
                 For
                 good
                 being
                 desirable
                 as
                 good
                 and
                 consequently
                 in
                 
                   every
                   degree
                
                 of
                 it
                 ,
                 so
                 far
                 as
                 we
                 consider
                 any
                 thing
                 as
                 good
                 we
                 must
                 needs
                 Love
                 it
                 with
                 a
                 
                   Natural
                   Inclination
                
                 ,
                 that
                 which
                 the
                 Schools
                 term
                 a
                 Velleity
                 or
                 
                   Voluntas
                   Naturae
                
                 ,
                 or
                 a
                 loving
                 a
                 thing
                 
                   Secundum
                   quid
                
                 ,
                 according
                 to
                 a
                 certain
                 respect
                 ;
                 But
                 it
                 being
                 possible
                 that
                 this
                 Lesser
                 Particular
                 good
                 may
                 in
                 some
                 circumstances
                 come
                 into
                 Competition
                 with
                 a
                 greater
                 Particular
                 good
                 or
                 with
                 the
                 greatest
                 of
                 all
                 ,
                 the
                 universal
                 good
                 ,
                 and
                 so
                 upon
                 the
                 whole
                 become
                 evill
                 ,
                 't
                 is
                 not
                 necessary
                 ,
                 nor
                 are
                 we
                 determin'd
                 to
                 love
                 it
                 absolutely
                 ,
                 thoroughly
                 and
                 efficaciously
                 ,
                 but
                 may
                 nill
                 and
                 
                 decline
                 it
                 Absolutely
                 ,
                 tho'
                 still
                 we
                 retain
                 a
                 
                   Natural
                   Love
                
                 or
                 Velleity
                 towards
                 it
                 as
                 before
                 .
              
               
                 6
                 For
                 the
                 case
                 is
                 the
                 same
                 here
                 as
                 't
                 is
                 in
                 Evill
                 .
                 We
                 necessarily
                 hate
                 evill
                 as
                 evill
                 ,
                 and
                 the
                 greatest
                 evill
                 we
                 hate
                 Absolutely
                 as
                 well
                 as
                 necessarily
                 .
                 But
                 for
                 particular
                 and
                 lesser
                 evills
                 ,
                 tho'
                 we
                 necessarily
                 hate
                 them
                 too
                 by
                 a
                 Natural
                 Aversion
                 as
                 far
                 as
                 we
                 Consider
                 them
                 as
                 evill
                 ,
                 yet
                 't
                 is
                 not
                 necessary
                 that
                 we
                 should
                 always
                 hate
                 them
                 Absolutely
                 ,
                 but
                 may
                 in
                 some
                 Circumstances
                 Absolutely
                 will
                 them
                 as
                 a
                 means
                 either
                 to
                 avoid
                 a
                 greater
                 evil
                 ,
                 or
                 to
                 obtain
                 a
                 greater
                 good
                 .
                 And
                 in
                 the
                 same
                 proportion
                 as
                 any
                 evil
                 less
                 than
                 the
                 greatest
                 tho'
                 it
                 be
                 necessarily
                 nill'd
                 and
                 declined
                 in
                 some
                 respect
                 ,
                 may
                 yet
                 be
                 Absolutely
                 will'd
                 and
                 embraced
                 ,
                 so
                 any
                 Particular
                 good
                 tho'
                 it
                 be
                 in
                 some
                 respect
                 necessarily
                 lov'd
                 ,
                 may
                 yet
                 Absolutely
                 be
                 nill'd
                 and
                 refused
                 .
              
               
                 7
                 Indeed
                 the
                 Excellent
                 
                   Monsieur
                   Malebranche
                
                 in
                 his
                 Treatise
                 of
                 Nature
                 
                 and
                 grace
                 ,
                 asserts
                 this
                 non
                 Determination
                 of
                 our
                 Love
                 to
                 Particular
                 goods
                 in
                 more
                 large
                 and
                 unlimited
                 terms
                 ,
                 when
                 he
                 tells
                 us
                 ,
                 that
                 
                   the
                   Natural
                   Motion
                   of
                   the
                   Soul
                   to
                   good
                   in
                   general
                   ,
                   is
                   not
                   invincible
                   in
                   respect
                   of
                   any
                   Particular
                   good
                   .
                
                 And
                 in
                 this
                 
                   non
                   Invincibility
                
                 he
                 places
                 our
                 Liberty
                 or
                 Free
                 will.
                 But
                 in
                 my
                 Judgement
                 this
                 Proposition
                 of
                 his
                 must
                 either
                 be
                 Corrected
                 ,
                 or
                 
                   better
                   explain'd
                
                 .
                 For
                 without
                 this
                 our
                 Distinction
                 ,
                 it
                 will
                 not
                 hold
                 true
                 .
                 Our
                 Love
                 to
                 Particular
                 good
                 is
                 Invincible
                 
                   Secundum
                   quid
                
                 or
                 as
                 to
                 a
                 certain
                 respect
                 ,
                 but
                 Absolutely
                 and
                 simply
                 speaking
                 it
                 is
                 not
                 Invincible
                 .
                 And
                 if
                 in
                 this
                 
                   Absolute
                   non
                   Invincibility
                
                 he
                 will
                 have
                 our
                 Liberty
                 or
                 Free
                 will
                 to
                 consist
                 ,
                 I
                 readily
                 agree
                 with
                 him
                 ,
                 and
                 do
                 think
                 the
                 Notion
                 to
                 be
                 very
                 sound
                 and
                 good
                 .
              
               
                 8
                 And
                 thus
                 the
                 Difference
                 between
                 our
                 Love
                 of
                 the
                 universal
                 ,
                 and
                 our
                 Love
                 of
                 Particular
                 goods
                 is
                 clear
                 and
                 apparent
                 .
                 Our
                 Love
                 to
                 the
                 universal
                 good
                 is
                 Primary
                 and
                 Immediate
                 ,
                 but
                 
                 our
                 Love
                 to
                 Particular
                 good
                 Secondary
                 and
                 Mediate
                 .
                 Our
                 Love
                 to
                 the
                 universal
                 good
                 is
                 invincible
                 Absolutely
                 and
                 Simply
                 ,
                 we
                 will
                 it
                 necessarily
                 ,
                 and
                 we
                 will
                 throughly
                 ,
                 but
                 our
                 love
                 to
                 Particular
                 good
                 is
                 invincible
                 only
                 in
                 
                   some
                   certain
                   respect
                
                 .
                 We
                 do
                 not
                 always
                 love
                 it
                 thoroughly
                 and
                 effectually
                 ,
                 tho'
                 we
                 must
                 always
                 love
                 it
                 .
                 In
                 short
                 ,
                 our
                 love
                 to
                 the
                 universal
                 good
                 is
                 like
                 the
                 Motion
                 of
                 our
                 Blood
                 within
                 our
                 veins
                 ,
                 which
                 we
                 have
                 no
                 manner
                 of
                 empire
                 or
                 Command
                 over
                 ,
                 but
                 our
                 Love
                 to
                 Particular
                 good
                 is
                 like
                 the
                 Motion
                 of
                 Respiration
                 ,
                 partly
                 necessary
                 ,
                 and
                 partly
                 Free.
                 We
                 cannot
                 live
                 without
                 Breathing
                 at
                 all
                 ,
                 and
                 yet
                 we
                 can
                 suspend
                 any
                 one
                 turn
                 of
                 Respiration
                 in
                 particular
                 ,
                 but
                 yet
                 not
                 without
                 a
                 natural
                 inclination
                 to
                 the
                 Contrary
                 .
                 And
                 so
                 in
                 like
                 manner
                 we
                 can't
                 live
                 without
                 loving
                 some
                 particular
                 good
                 or
                 other
                 ,
                 but
                 when
                 we
                 point
                 to
                 this
                 or
                 that
                 particular
                 good
                 ,
                 there
                 is
                 not
                 one
                 but
                 what
                 we
                 may
                 nill
                 and
                 refuse
                 
                   Absolutely
                   and
                   
                   simply
                
                 ,
                 tho'
                 yet
                 in
                 some
                 respect
                 we
                 must
                 love
                 it
                 too
                 ,
                 with
                 a
                 
                   Natural
                   Love.
                
                 
              
               
                 9
                 Thus
                 far
                 I
                 have
                 Consider'd
                 the
                 general
                 nature
                 of
                 this
                 First
                 great
                 Branch
                 of
                 Love
                 ,
                 Love
                 of
                 Concupiscence
                 or
                 Desire
                 .
                 I
                 come
                 now
                 to
                 the
                 Kinds
                 of
                 it
                 .
                 For
                 the
                 right
                 distribution
                 of
                 which
                 I
                 consider
                 first
                 that
                 any
                 Motion
                 of
                 the
                 Soul
                 is
                 specify'd
                 from
                 the
                 Quality
                 of
                 the
                 Object
                 or
                 Term
                 to
                 which
                 it
                 tends
                 .
                 Now
                 the
                 Object
                 of
                 Desire
                 being
                 good
                 it
                 follows
                 that
                 the
                 Kinds
                 of
                 Desire
                 must
                 receive
                 their
                 distinction
                 from
                 the
                 Kinds
                 of
                 good
                 .
                 Now
                 good
                 is
                 Relative
                 ,
                 and
                 the
                 Relation
                 that
                 it
                 implies
                 is
                 a
                 Relation
                 of
                 Convenience
                 either
                 to
                 the
                 Soul
                 or
                 Body
                 ,
                 that
                 is
                 ,
                 either
                 to
                 the
                 Soul
                 Directly
                 and
                 Immediately
                 ,
                 or
                 Indirectly
                 and
                 by
                 the
                 Mediation
                 of
                 Bodily
                 sensations
                 .
                 So
                 that
                 all
                 good
                 is
                 either
                 Intellectual
                 or
                 sensual
                 ,
                 and
                 consequently
                 the
                 same
                 Members
                 of
                 Divisition
                 will
                 be
                 the
                 adequate
                 Distribution
                 of
                 Desire
                 .
                 That
                 is
                 an
                 Intellectual
                 Desire
                 whose
                 Object
                 is
                 an
                 Intellectual
                 good
                 ,
                 and
                 a
                 sensual
                 
                 Desire
                 is
                 that
                 whose
                 Object
                 is
                 a
                 sensual
                 good
                 .
              
               
                 10
                 But
                 I
                 further
                 observe
                 ,
                 that
                 this
                 same
                 denomination
                 of
                 Intellectual
                 and
                 sensitive
                 may
                 be
                 taken
                 from
                 the
                 Nature
                 of
                 the
                 
                   part
                   moved
                
                 as
                 well
                 as
                 from
                 the
                 quality
                 of
                 the
                 Object
                 .
                 The
                 
                   Appetitive
                   Faculty
                
                 in
                 man
                 is
                 double
                 as
                 well
                 as
                 the
                 Cognoscitive
                 ,
                 and
                 consists
                 of
                 a
                 Superiour
                 and
                 Inferiour
                 ,
                 of
                 a
                 Rational
                 and
                 sensitive
                 part
                 .
                 For
                 as
                 in
                 the
                 Cognoscitive
                 part
                 there
                 is
                 
                   Pure
                   Intellect
                
                 whereby
                 Ideas
                 are
                 Apprehended
                 without
                 any
                 Corporeal
                 Image
                 ,
                 and
                 Imagination
                 whereby
                 objects
                 are
                 presented
                 to
                 our
                 minds
                 under
                 some
                 Corporeal
                 Affection
                 ,
                 so
                 also
                 in
                 the
                 Appetitive
                 there
                 is
                 a
                 pure
                 and
                 mere
                 act
                 of
                 Tendency
                 or
                 Propension
                 to
                 the
                 agreeable
                 object
                 ,
                 which
                 answers
                 to
                 Pure
                 Intellect
                 and
                 is
                 what
                 we
                 call
                 Will
                 or
                 Volition
                 ,
                 and
                 there
                 is
                 also
                 such
                 a
                 propension
                 of
                 the
                 Soul
                 as
                 is
                 accompany'd
                 with
                 a
                 Commotion
                 of
                 the
                 Blood
                 and
                 Spirits
                 ,
                 and
                 this
                 answers
                 to
                 Imagination
                 ,
                 and
                 is
                 the
                 same
                 with
                 
                 what
                 we
                 usually
                 term
                 the
                 Passion
                 of
                 Love.
                 And
                 't
                 is
                 in
                 the
                 divided
                 Tendency
                 or
                 Discord
                 of
                 these
                 two
                 wherein
                 consists
                 that
                 Lucta
                 or
                 Contention
                 between
                 the
                 Flesh
                 and
                 Spirit
                 .
                 That
                 which
                 our
                 B.
                 Lord
                 intimated
                 when
                 he
                 sayd
                 
                   The
                   Spirit
                   truly
                   is
                   willing
                   ,
                   but
                   the
                   Flesh
                   is
                   weak
                   ,
                
                 and
                 which
                 
                   St.
                   Paul
                
                 calls
                 the
                 
                   Law
                   of
                   the
                   Mind
                   and
                   the
                   Law
                   of
                   the
                   Members
                   .
                
                 
                 I
                 say
                 in
                 the
                 Divided
                 Tendency
                 of
                 these
                 two
                 .
                 Because
                 sometimes
                 the
                 Intellectual
                 and
                 Sensitive
                 Appetite
                 may
                 both
                 point
                 one
                 way
                 ,
                 and
                 conspire
                 in
                 the
                 same
                 object
                 ,
                 as
                 it
                 does
                 either
                 in
                 men
                 very
                 wicked
                 ,
                 who
                 sin
                 with
                 unity
                 and
                 intireness
                 of
                 Consent
                 without
                 any
                 Check
                 or
                 Remorse
                 from
                 the
                 Superiour
                 part
                 ,
                 or
                 in
                 men
                 Eminently
                 good
                 ,
                 who
                 have
                 reduced
                 even
                 their
                 very
                 bodily
                 Inclinations
                 to
                 the
                 
                   order
                   of
                   the
                   Spirit
                
                 ,
                 and
                 have
                 attain'd
                 to
                 the
                 highest
                 degree
                 of
                 Mortification
                 and
                 simplification
                 of
                 Desire
                 .
              
               
                 11
                 And
                 it
                 may
                 yet
                 be
                 observ'd
                 further
                 ,
                 that
                 so
                 far
                 as
                 this
                 Denomination
                 
                 of
                 Intellectual
                 and
                 Sensitive
                 is
                 taken
                 both
                 from
                 the
                 quality
                 of
                 the
                 Object
                 ,
                 and
                 from
                 the
                 part
                 moved
                 ,
                 our
                 Desire
                 may
                 be
                 at
                 the
                 same
                 time
                 both
                 Intellectual
                 and
                 Sensitive
                 .
                 For
                 that
                 Desire
                 which
                 is
                 Intellectual
                 in
                 respect
                 of
                 the
                 Part
                 may
                 be
                 also
                 sensitive
                 in
                 respect
                 of
                 the
                 Object
                 ,
                 (
                 For
                 we
                 may
                 Will
                 a
                 sensual
                 good
                 as
                 well
                 as
                 Passionately
                 Desire
                 it
                 )
                 and
                 so
                 on
                 the
                 other
                 side
                 ,
                 that
                 Desire
                 which
                 is
                 sensitive
                 in
                 respect
                 of
                 the
                 Part
                 may
                 be
                 Intellectual
                 in
                 respect
                 of
                 the
                 Object
                 .
                 For
                 there
                 may
                 be
                 a
                 sensitive
                 Appetite
                 of
                 an
                 Intellectual
                 good
                 ,
                 and
                 we
                 may
                 love
                 even
                 God
                 himself
                 Passionately
                 as
                 well
                 as
                 Rationally
                 .
              
               
                 12
                 Thus
                 is
                 Love
                 of
                 Desire
                 divided
                 in
                 general
                 into
                 Intellectual
                 and
                 sensual
                 .
                 But
                 as
                 for
                 the
                 particular
                 kinds
                 under
                 these
                 they
                 are
                 almost
                 infinite
                 ,
                 and
                 therefore
                 I
                 shall
                 not
                 offer
                 at
                 a
                 distinct
                 recital
                 of
                 them
                 .
                 I
                 shall
                 only
                 remarque
                 some
                 few
                 things
                 concerning
                 
                   Intellectual
                   Love
                
                 ,
                 and
                 by
                 the
                 way
                 shall
                 also
                 briefly
                 touch
                 upon
                 the
                 principal
                 and
                 
                 most
                 eminent
                 species
                 of
                 
                   sensual
                   Love
                
                 ,
                 and
                 so
                 end
                 this
                 Section
                 .
              
               
                 13
                 And
                 first
                 concerning
                 Intellectual
                 Love
                 ,
                 I
                 consider
                 that
                 the
                 general
                 Object
                 of
                 it
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 Beauty
                 .
                 For
                 Intellectual
                 Love
                 is
                 that
                 whose
                 object
                 is
                 an
                 Intellectual
                 good
                 ,
                 and
                 an
                 Intellectual
                 good
                 is
                 that
                 which
                 pleases
                 the
                 Intellect
                 ,
                 and
                 the
                 Intellect
                 is
                 pleas'd
                 with
                 nothing
                 but
                 as
                 't
                 is
                 
                   Proportionable
                   ,
                   Harmonious
                
                 and
                 some
                 way
                 or
                 other
                 Beautifull
                 .
                 Whence
                 it
                 follows
                 that
                 Intellectual
                 Love
                 has
                 Beauty
                 in
                 general
                 for
                 its
                 proper
                 Object
                 .
              
               
                 14.
                 
                 But
                 then
                 this
                 Beauty
                 which
                 is
                 the
                 proper
                 Object
                 of
                 Intellectual
                 Love
                 ,
                 is
                 either
                 the
                 
                   First
                   and
                   Original
                   Beauty
                
                 ,
                 or
                 
                   Created
                   and
                   Derivative
                   Beauty
                
                 ;
                 if
                 the
                 First
                 and
                 Original
                 Beauty
                 ,
                 then
                 the
                 love
                 of
                 it
                 is
                 
                   Divine
                   Love
                
                 ,
                 and
                 if
                 this
                 be
                 in
                 a
                 very
                 high
                 degree
                 such
                 as
                 is
                 the
                 Product
                 of
                 an
                 intense
                 Contemplation
                 ,
                 then
                 't
                 is
                 what
                 we
                 call
                 
                   Seraphic
                   Love
                
                 ,
                 which
                 is
                 the
                 greatest
                 Exaltation
                 ,
                 and
                 Perfection
                 of
                 
                   Intellectual
                   Love
                
                 ,
                 and
                 
                 withall
                 the
                 
                   greatest
                   Happiness
                
                 the
                 Soul
                 of
                 man
                 is
                 capable
                 of
                 in
                 this
                 State
                 ,
                 
                 as
                 I
                 have
                 shewn
                 at
                 large
                 in
                 another
                 Treatise
                 .
              
               
                 15
                 But
                 if
                 it
                 be
                 
                   Created
                   and
                   Derivative
                
                 Beauty
                 ,
                 then
                 I
                 consider
                 that
                 either
                 we
                 Ascend
                 by
                 and
                 from
                 the
                 love
                 of
                 it
                 to
                 the
                 love
                 of
                 the
                 First
                 and
                 Originary
                 Beauty
                 ,
                 or
                 else
                 we
                 
                   stick
                   there
                
                 ,
                 or
                 we
                 Descend
                 to
                 the
                 desire
                 of
                 Corporal
                 Contact
                 ,
                 and
                 the
                 delight
                 arising
                 from
                 it
                 .
                 If
                 we
                 take
                 Occasion
                 to
                 Ascend
                 ,
                 then
                 't
                 is
                 what
                 we
                 call
                 
                   Platonic
                   Love
                
                 ,
                 which
                 (
                 as
                 I
                 have
                 elsewhere
                 more
                 at
                 large
                 explain'd
                 the
                 Notion
                 )
                 is
                 the
                 Ascent
                 of
                 the
                 Soul
                 to
                 the
                 love
                 of
                 the
                 Divine
                 Beauty
                 from
                 the
                 Aspect
                 of
                 Beauty
                 in
                 Bodys
                 .
                 But
                 if
                 we
                 terminate
                 and
                 stick
                 in
                 this
                 sensible
                 Form
                 or
                 Pulchritude
                 ,
                 tho'
                 this
                 Affection
                 be
                 not
                 so
                 noble
                 and
                 generous
                 as
                 that
                 which
                 ascends
                 higher
                 ,
                 yet
                 still
                 this
                 is
                 
                   pure
                   Intellectual
                   Love
                
                 ,
                 so
                 long
                 as
                 't
                 is
                 free
                 from
                 all
                 desire
                 of
                 Corporal
                 Application
                 ,
                 and
                 for
                 distinction's
                 sake
                 may
                 be
                 call'd
                 the
                 Love
                 of
                 
                   Abstracted
                   Beauty
                
                 .
              
               
               
                 16
                 And
                 let
                 not
                 any
                 one
                 think
                 it
                 strange
                 that
                 I
                 make
                 this
                 
                   Abstract
                   Love
                
                 of
                 sensitive
                 Beauty
                 an
                 
                   Intellectual
                   Love.
                
                 For
                 Beauty
                 let
                 the
                 subject
                 of
                 its
                 inherence
                 be
                 what
                 it
                 will
                 ,
                 consists
                 in
                 Harmony
                 and
                 Proportion
                 which
                 is
                 the
                 immediate
                 good
                 of
                 the
                 Soul
                 ,
                 that
                 only
                 being
                 capable
                 both
                 of
                 understanding
                 it
                 ,
                 and
                 of
                 being
                 primarily
                 affected
                 with
                 it
                 .
                 And
                 tho
                 we
                 give
                 it
                 the
                 name
                 of
                 
                   Sensible
                   Beauty
                
                 ,
                 yet
                 that
                 is
                 only
                 because
                 the
                 senses
                 are
                 the
                 Instruments
                 of
                 Conveiances
                 ,
                 not
                 as
                 being
                 the
                 part
                 
                   primely
                   affected
                
                 ,
                 and
                 to
                 distinguish
                 it
                 from
                 those
                 Beautys
                 which
                 are
                 immediately
                 Intelligible
                 ,
                 such
                 as
                 the
                 Beauty
                 of
                 Truth
                 ,
                 the
                 Beauty
                 of
                 Vertue
                 and
                 the
                 like
                 ;
                 But
                 in
                 reference
                 to
                 the
                 Part
                 directly
                 and
                 immediately
                 affected
                 all
                 Beauty
                 ,
                 even
                 Sensible
                 Beauty
                 is
                 an
                 Intellectual
                 good
                 ,
                 and
                 is
                 one
                 of
                 the
                 fainter
                 Rays
                 of
                 the
                 Divine
                 glory
                 ,
                 one
                 of
                 the
                 remoter
                 Mirours
                 that
                 reflect
                 the
                 Supreme
                 and
                 Original
                 Beauty
                 .
              
               
                 17
                 The
                 Sublime
                 Platonist
                 
                   Marsilius
                   
                   Ficinus
                
                 has
                 a
                 fine
                 Notion
                 to
                 this
                 purpose
                 .
                 
                 He
                 takes
                 the
                 First
                 Beauty
                 to
                 be
                 nothing
                 else
                 but
                 the
                 Splendour
                 of
                 Gods
                 Glory
                 ,
                 and
                 of
                 this
                 he
                 says
                 there
                 is
                 a
                 threefold
                 Reflection
                 .
                 For
                 he
                 supposes
                 Angelical
                 Minds
                 ,
                 Rational
                 Souls
                 ,
                 and
                 Beautiful
                 Bodys
                 as
                 three
                 Glasses
                 of
                 different
                 Colours
                 ,
                 which
                 reflect
                 this
                 one
                 and
                 the
                 same
                 light
                 after
                 different
                 Manners
                 .
                 His
                 words
                 are
                 ,
                 
                   Ipsa
                   certe
                   Pulcritudo
                   Prima
                   nihil
                   aliud
                   est
                   quam
                   Splendor
                   Gloriae
                   penes
                   Patrem
                   luminum
                   ,
                   &
                   Figura
                   Substantiae
                   ejus
                   .
                   Vnde
                   triplex
                   emicat
                   Pulcritudo
                   .
                   Prima
                   quidem
                   per
                   Angelicos
                   Intellectus
                   ,
                   secunda
                   vero
                   per
                   Intellectuales
                   animas
                   ,
                   tertia
                   per
                   Corpora
                   ubique
                   formosa
                   quasi
                   lumen
                   unum
                   per
                   tria
                   quaedam
                   vitra
                   Coloribus
                   inter
                   se
                   varia
                   ,
                   ideoque
                   varium
                   ex
                   Primo
                   Splendorem
                   subinde
                   reddentia
                   .
                   The
                   First
                   Beauty
                   Certainly
                   is
                   nothing
                   else
                   but
                   the
                   Splendour
                   of
                   Glory
                   with
                   the
                   Father
                   of
                   Lights
                   ,
                   and
                   the
                   Figure
                   of
                   his
                   substance
                   .
                   Whence
                   there
                   shines
                   forth
                   a
                   threefold
                   Beauty
                   .
                   The
                   
                   First
                   through
                   the
                   Angelical
                   Minds
                   ,
                   the
                   second
                   thro'
                   Intelligent
                   Souls
                   ,
                   the
                   third
                   thro'
                   Beautifull
                   Bodys
                   ,
                   which
                   reflect
                   the
                   same
                   Light
                   as
                   it
                   were
                   through
                   three
                   Glasses
                   of
                   diferent
                   Colours
                   ,
                   and
                   accordingly
                   they
                   successively
                   reflect
                   a
                   different
                   splendour
                   from
                   the
                   First
                   .
                
                 So
                 that
                 sensible
                 and
                 Corporeal
                 Beauty
                 is
                 one
                 of
                 the
                 Glasses
                 that
                 reflect
                 and
                 represent
                 the
                 First
                 Beauty
                 ,
                 and
                 tho'
                 it
                 must
                 be
                 confess'd
                 that
                 we
                 see
                 through
                 
                   this
                   Glass
                   darkly
                
                 ,
                 yet
                 still
                 it
                 represents
                 according
                 to
                 its
                 proportion
                 ,
                 and
                 is
                 only
                 as
                 a
                 Picture
                 remotely
                 drawn
                 after
                 several
                 Copies
                 ,
                 a
                 weaker
                 and
                 
                   further
                   projected
                
                 Ray
                 of
                 God.
                 And
                 therefore
                 it
                 must
                 needs
                 be
                 an
                 Intellectual
                 good
                 ,
                 and
                 Consequently
                 the
                 Love
                 of
                 it
                 ,
                 if
                 abstracted
                 from
                 Corporal
                 Applications
                 ,
                 must
                 also
                 be
                 a
                 pure
                 Intellectual
                 Love.
                 
              
               
                 18
                 But
                 if
                 we
                 do
                 not
                 stick
                 and
                 terminate
                 here
                 ,
                 but
                 are
                 by
                 the
                 aspect
                 of
                 sensible
                 Beauty
                 precipitated
                 down
                 to
                 the
                 desire
                 of
                 Corporal
                 Contact
                 ,
                 and
                 the
                 pleasure
                 thence
                 arising
                 ,
                 then
                 this
                 is
                 
                 
                   sensual
                   Love
                
                 ,
                 that
                 is
                 ,
                 a
                 desire
                 of
                 a
                 sensual
                 good
                 .
                 I
                 may
                 add
                 of
                 the
                 greatest
                 sensual
                 good
                 ,
                 and
                 Consequently
                 that
                 this
                 is
                 the
                 most
                 sensual
                 Love.
                 And
                 't
                 is
                 so
                 Common
                 with
                 men
                 thus
                 to
                 descend
                 ,
                 rather
                 than
                 love
                 Platonically
                 or
                 Abstractedly
                 ,
                 that
                 the
                 name
                 of
                 love
                 is
                 almost
                 wholely
                 appropriated
                 to
                 this
                 Affection
                 ,
                 and
                 
                   to
                   be
                   in
                   Love
                
                 signifies
                 as
                 much
                 as
                 to
                 be
                 inclined
                 to
                 
                   Corporal
                   Contact
                
                 by
                 the
                 Occasion
                 of
                 Corporeal
                 Beauty
                 .
                 As
                 if
                 there
                 were
                 no
                 other
                 good
                 but
                 this
                 Kind
                 of
                 sensual
                 good
                 ,
                 and
                 no
                 other
                 love
                 but
                 
                   this
                   sensual
                   Love.
                
                 And
                 accordingly
                 Plato
                 in
                 his
                 symposion
                 distinguishing
                 between
                 his
                 
                   two
                   Cupids
                
                 ,
                 Intellectual
                 and
                 sensual
                 Love
                 ,
                 stiles
                 the
                 Latter
                 by
                 the
                 name
                 of
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 
                   Vulgar
                   or
                   Epidemical
                   Love.
                
                 
              
               
                 19
                 Indeed
                 this
                 is
                 a
                 very
                 strange
                 Affection
                 ,
                 and
                 has
                 so
                 universally
                 prevail'd
                 as
                 to
                 turn
                 all
                 other
                 Love
                 almost
                 out
                 of
                 the
                 World.
                 This
                 is
                 a
                 Passion
                 that
                 has
                 made
                 more
                 slaves
                 than
                 the
                 greatest
                 Conquerours
                 ,
                 more
                 stir
                 and
                 disturbance
                 
                 in
                 the
                 world
                 than
                 either
                 
                   Ambition
                   ,
                   Pride
                
                 or
                 Covetousness
                 ,
                 and
                 has
                 caused
                 more
                 Sin
                 and
                 Folly
                 than
                 the
                 united
                 force
                 of
                 all
                 the
                 Powers
                 of
                 Darkness
                 .
                 It
                 has
                 wounded
                 almost
                 as
                 many
                 as
                 Death
                 ,
                 and
                 devour'd
                 like
                 a
                 Contagion
                 or
                 the
                 Grave
                 .
                 It
                 makes
                 no
                 distinction
                 ,
                 the
                 wise
                 man
                 is
                 as
                 little
                 secure
                 from
                 it
                 as
                 the
                 Fool
                 ,
                 Age
                 submits
                 to
                 it
                 as
                 well
                 as
                 youth
                 ,
                 the
                 strong
                 as
                 well
                 as
                 the
                 weak
                 ,
                 the
                 Hero
                 as
                 well
                 as
                 the
                 Coward
                 .
                 In
                 fine
                 ,
                 this
                 one
                 Passion
                 sets
                 on
                 fire
                 the
                 whole
                 course
                 of
                 Nature
                 ,
                 rages
                 and
                 spreads
                 with
                 an
                 unlimited
                 Contagion
                 ,
                 and
                 is
                 an
                 Image
                 of
                 the
                 
                   universal
                   Conflagration
                
                 .
              
               
                 20
                 And
                 that
                 which
                 increases
                 the
                 wonder
                 is
                 the
                 vilenes
                 of
                 that
                 structure
                 which
                 is
                 made
                 the
                 Object
                 of
                 this
                 sensual
                 Love.
                 'T
                 is
                 not
                 indeed
                 much
                 to
                 be
                 wonder'd
                 that
                 we
                 should
                 love
                 Corporeal
                 Pleasure
                 ,
                 all
                 Pleasure
                 being
                 in
                 its
                 Proportion
                 lovely
                 ,
                 but
                 that
                 the
                 imbracing
                 such
                 poor
                 Materials
                 should
                 afford
                 any
                 ,
                 that
                 's
                 the
                 wonder
                 .
                 Should
                 one
                 
                 Angel
                 fall
                 in
                 love
                 with
                 the
                 pure
                 and
                 refined
                 Vehicle
                 of
                 another
                 ,
                 tho'
                 Matter
                 even
                 in
                 its
                 highest
                 Exaltation
                 is
                 but
                 a
                 poor
                 sort
                 of
                 Being
                 ,
                 there
                 would
                 however
                 be
                 somthing
                 of
                 Proportion
                 in
                 this
                 :
                 but
                 to
                 see
                 a
                 man
                 Idolize
                 and
                 dote
                 upon
                 a
                 Masse
                 of
                 Flesh
                 and
                 Blood
                 ,
                 that
                 which
                 the
                 Apostle
                 calls
                 
                   our
                   Vile
                   Body
                
                 ,
                 
                 Or
                 as
                 't
                 is
                 in
                 the
                 Original
                 more
                 Emphatically
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   the
                   body
                   of
                   our
                   Humiliation
                
                 ,
                 that
                 is
                 at
                 present
                 the
                 Reversion
                 of
                 Worms
                 ,
                 and
                 may
                 the
                 very
                 next
                 Minute
                 be
                 a
                 Carcase
                 ,
                 this
                 is
                 indeed
                 so
                 strange
                 to
                 one
                 that
                 thoughtfully
                 considers
                 it
                 ,
                 that
                 one
                 would
                 think
                 all
                 Mankind
                 were
                 intoxicated
                 with
                 some
                 general
                 Philtrum
                 or
                 Love
                 Potion
                 ,
                 that
                 has
                 thus
                 Charm'd
                 them
                 into
                 this
                 most
                 stupid
                 and
                 Wretched
                 degree
                 of
                 Idolatry
                 .
                 So
                 that
                 whether
                 we
                 consider
                 the
                 greatness
                 of
                 the
                 Effects
                 ,
                 or
                 the
                 slenderness
                 of
                 the
                 Cause
                 ,
                 this
                 Kind
                 of
                 sensual
                 Love
                 is
                 of
                 all
                 the
                 most
                 wonderfull
                 and
                 unaccountable
                 .
              
               
                 21
                 One
                 thing
                 more
                 I
                 have
                 to
                 observe
                 
                 concerning
                 this
                 Kind
                 of
                 sensual
                 Love
                 ,
                 the
                 Desire
                 of
                 Corporal
                 Contact
                 occasion'd
                 by
                 the
                 Aspect
                 of
                 sensible
                 Beauty
                 ,
                 and
                 that
                 is
                 ,
                 that
                 this
                 is
                 a
                 Passion
                 peculiar
                 to
                 
                   Man.
                   Brutes
                
                 are
                 below
                 it
                 ,
                 and
                 Angels
                 are
                 above
                 it
                 .
                 For
                 Man
                 being
                 a
                 middle
                 sort
                 of
                 Creature
                 between
                 an
                 Angel
                 and
                 a
                 Beast
                 ,
                 't
                 is
                 requisite
                 he
                 should
                 have
                 somthing
                 to
                 distinguish
                 him
                 from
                 each
                 ,
                 and
                 that
                 in
                 his
                 Appetitive
                 as
                 well
                 as
                 in
                 his
                 Intellective
                 Part.
                 And
                 thus
                 it
                 is
                 ,
                 in
                 his
                 Intellective
                 part
                 he
                 has
                 Reason
                 and
                 Discourse
                 ,
                 which
                 is
                 above
                 
                   sensible
                   knowledge
                
                 ,
                 and
                 short
                 of
                 Intuition
                 .
                 And
                 so
                 likewise
                 in
                 his
                 Appetitive
                 there
                 is
                 this
                 Desire
                 of
                 Corporal
                 Contact
                 arising
                 from
                 the
                 sight
                 of
                 Beauty
                 ,
                 which
                 is
                 a
                 mixt
                 Love
                 ,
                 partly
                 Intellectual
                 and
                 partly
                 sensual
                 ,
                 and
                 is
                 thereby
                 distinguish'd
                 from
                 the
                 Love
                 of
                 Brutes
                 ,
                 which
                 is
                 purely
                 sensual
                 (
                 for
                 they
                 are
                 not
                 affected
                 with
                 Beauty
                 )
                 and
                 the
                 love
                 of
                 Angels
                 which
                 is
                 purely
                 Intellectual
                 .
                 So
                 great
                 Harmony
                 and
                 Proportion
                 is
                 there
                 in
                 the
                 works
                 of
                 him
                 
                 who
                 made
                 all
                 things
                 in
                 
                   Number
                   ,
                   Weight
                
                 ,
                 and
                 Measure
                 .
              
            
             
               
                 SECT
                 .
                 V.
                 Of
                 the
                 Second
                 Great
                 Branch
                 of
                 Love
                 viz.
                 Love
                 of
                 Benevolence
                 ,
                 its
                 division
                 into
                 Self-Love
                 and
                 Charity
                 ,
                 where
                 also
                 't
                 is
                 enquired
                 whether
                 all
                 Love
                 be
                 Self-Love
                 .
              
               
                 1
                 HAving
                 dispatch'd
                 the
                 First
                 great
                 Branch
                 of
                 Love
                 ,
                 Love
                 of
                 Concupiscence
                 or
                 Desire
                 ,
                 with
                 the
                 several
                 Kinds
                 of
                 it
                 ,
                 I
                 come
                 now
                 to
                 consider
                 the
                 Second
                 ,
                 viz.
                 Love
                 of
                 Benevolence
                 .
                 By
                 this
                 I
                 understand
                 a
                 desiring
                 or
                 willing
                 of
                 good
                 to
                 some
                 Person
                 or
                 Being
                 that
                 is
                 Capable
                 of
                 it
                 .
                 And
                 herein
                 't
                 is
                 differenc'd
                 from
                 Love
                 of
                 Concupiscence
                 .
                 The
                 Idea
                 of
                 Love
                 of
                 Concupiscence
                 is
                 ,
                 
                   A
                   simple
                   Tendency
                   of
                   the
                   Soul
                   to
                   good
                   ,
                
                 not
                 at
                 all
                 considering
                 whether
                 it
                 wills
                 it
                 to
                 any
                 Person
                 or
                 Being
                 or
                 no.
                 But
                 the
                 Idea
                 of
                 Benevolence
                 is
                 
                   A
                   desiring
                   or
                   willing
                   this
                   good
                   to
                   some
                   Being
                   or
                   other
                   .
                
                 
                 As
                 far
                 as
                 't
                 is
                 a
                 Desiring
                 or
                 willing
                 of
                 good
                 ,
                 it
                 agrees
                 with
                 Love
                 of
                 Concupiscence
                 ,
                 but
                 it
                 is
                 distinguish'd
                 from
                 it
                 in
                 that
                 it
                 
                   wishes
                   well
                   too
                
                 .
              
               
                 2
                 For
                 as
                 in
                 Physical
                 Motion
                 a
                 Body
                 may
                 be
                 consider'd
                 either
                 as
                 simply
                 moving
                 towards
                 another
                 ,
                 or
                 as
                 moving
                 this
                 other
                 to
                 some
                 Certain
                 Body
                 ,
                 so
                 in
                 Love
                 which
                 is
                 a
                 
                   Moral
                   Motion
                
                 ,
                 the
                 Soul
                 may
                 be
                 consider'd
                 either
                 as
                 simply
                 desiring
                 or
                 willing
                 good
                 (
                 which
                 is
                 Concupiscence
                 )
                 or
                 as
                 desiring
                 or
                 willing
                 it
                 to
                 some
                 Capable
                 Being
                 ,
                 and
                 this
                 is
                 that
                 Species
                 of
                 Love
                 which
                 we
                 call
                 Benevolence
                 .
              
               
                 3
                 And
                 I
                 further
                 Meditate
                 that
                 as
                 in
                 Motion
                 the
                 Body
                 that
                 moves
                 another
                 may
                 either
                 move
                 it
                 towards
                 it self
                 as
                 in
                 Circular
                 Motion
                 ,
                 or
                 towards
                 some
                 other
                 Body
                 as
                 in
                 Direct
                 Motion
                 .
                 So
                 in
                 the
                 Love
                 of
                 Benevolence
                 this
                 wishing
                 well
                 to
                 ,
                 may
                 either
                 be
                 a
                 willing
                 of
                 good
                 to
                 
                   ones
                   self
                
                 ,
                 or
                 to
                 some
                 
                   other
                   Being
                
                 .
                 If
                 to
                 ones
                 self
                 ,
                 then
                 't
                 is
                 that
                 special
                 sort
                 of
                 Benevolence
                 which
                 we
                 call
                 self-love
                 .
                 
                 If
                 to
                 another
                 ,
                 then
                 't
                 is
                 what
                 we
                 call
                 Charity
                 .
              
               
                 4
                 Then
                 again
                 as
                 to
                 Charity
                 ,
                 this
                 may
                 be
                 consider'd
                 either
                 as
                 extended
                 to
                 all
                 men
                 in
                 Common
                 ,
                 grounded
                 upon
                 one
                 Common
                 Consideration
                 ,
                 viz.
                 Similitude
                 of
                 Nature
                 ,
                 and
                 a
                 Capacity
                 of
                 being
                 benefitted
                 ,
                 which
                 is
                 
                   Common
                   Charity
                
                 ;
                 Or
                 as
                 confined
                 to
                 one
                 or
                 two
                 ,
                 and
                 as
                 Mutual
                 ,
                 and
                 as
                 Mutually
                 known
                 ,
                 and
                 withall
                 as
                 in
                 a
                 special
                 degree
                 of
                 Intensness
                 and
                 Application
                 ,
                 and
                 then
                 't
                 is
                 Friendship
                 ,
                 which
                 differs
                 not
                 from
                 Common
                 Charity
                 but
                 as
                 't
                 is
                 qualify'd
                 by
                 the
                 preceding
                 modifications
                 .
              
               
                 5
                 But
                 this
                 our
                 Division
                 is
                 in
                 danger
                 of
                 being
                 closed
                 up
                 again
                 by
                 some
                 who
                 contract
                 all
                 these
                 kinds
                 of
                 Benevolence
                 into
                 one
                 ,
                 by
                 telling
                 us
                 that
                 
                   all
                   Love
                
                 is
                 self-Love
                 .
                 Thus
                 the
                 Epicureans
                 of
                 old
                 ,
                 who
                 by
                 this
                 Plea
                 thought
                 to
                 evade
                 the
                 necessity
                 of
                 owning
                 a
                 Providence
                 .
                 For
                 when
                 you
                 argue
                 from
                 the
                 Perfections
                 of
                 God
                 that
                 the
                 world
                 is
                 cared
                 for
                 and
                 govern'd
                 by
                 him
                 ;
                 No
                 say
                 they
                 ,
                 the
                 
                 quite
                 contrary
                 follows
                 .
                 For
                 all
                 Love
                 is
                 self-Love
                 ,
                 and
                 proceeds
                 from
                 Indigency
                 ,
                 if
                 therefore
                 God
                 be
                 such
                 a
                 Full
                 and
                 Perfect
                 being
                 as
                 you
                 suppose
                 ,
                 he
                 cannot
                 be
                 concern'd
                 for
                 any
                 thing
                 abroad
                 ,
                 as
                 having
                 no
                 self-interest
                 to
                 serve
                 .
              
               
                 6
                 And
                 indeed
                 the
                 Conclusion
                 would
                 be
                 right
                 ,
                 were
                 the
                 Principle
                 so
                 .
                 For
                 if
                 all
                 Benevolence
                 did
                 proceed
                 from
                 Indigence
                 ,
                 it
                 would
                 certainly
                 follow
                 that
                 the
                 more
                 perfect
                 and
                 self-sufficient
                 any
                 being
                 is
                 ,
                 the
                 less
                 he
                 must
                 needs
                 regard
                 the
                 good
                 of
                 others
                 ,
                 and
                 consequently
                 a
                 being
                 that
                 is
                 absolutely
                 perfect
                 ,
                 must
                 necessarily
                 be
                 utterly
                 void
                 of
                 all
                 Benevolence
                 or
                 Concern
                 for
                 anothers
                 welfare
                 .
              
               
                 7
                 But
                 to
                 hear
                 an
                 Epicurean
                 Maintain
                 this
                 Principle
                 is
                 no
                 wonder
                 .
                 Even
                 Plato
                 himself
                 in
                 some
                 places
                 seems
                 to
                 look
                 favourably
                 towards
                 it
                 ,
                 particularly
                 in
                 his
                 Lysis
                 ,
                 where
                 purposely
                 treating
                 of
                 Friendship
                 he
                 concludes
                 toward
                 the
                 end
                 of
                 the
                 Dialogue
                 that
                 Friendship
                 arises
                 from
                 Indigence
                 ,
                 necessity
                 and
                 privation
                 .
                 
                 The
                 same
                 he
                 again
                 insinuates
                 in
                 his
                 symposion
                 ,
                 when
                 he
                 makes
                 Penia
                 Indigence
                 or
                 Poverty
                 to
                 be
                 the
                 Mother
                 of
                 Love.
                 But
                 the
                 
                   Roman
                   Plato
                   ,
                   Cicero
                
                 ,
                 in
                 his
                 book
                 of
                 Friendship
                 will
                 by
                 no
                 means
                 allow
                 this
                 Notion
                 ,
                 but
                 contends
                 that
                 Love
                 proceeds
                 rather
                 from
                 Nature
                 ,
                 than
                 from
                 Indigence
                 or
                 Imbecility
                 .
              
               
                 8
                 There
                 is
                 in
                 the
                 other
                 opinion
                 somthing
                 of
                 Truth
                 ,
                 and
                 somthing
                 of
                 Errour
                 ,
                 or
                 rather
                 't
                 is
                 either
                 true
                 or
                 false
                 as
                 't
                 is
                 understood
                 .
                 How
                 far
                 true
                 and
                 how
                 far
                 false
                 ,
                 I
                 shall
                 determin
                 in
                 the
                 following
                 Conclusions
                 .
                 And
                 first
                 I
                 do
                 acknowledge
                 that
                 all
                 Love
                 of
                 Concupiscence
                 does
                 proceed
                 from
                 Indigence
                 ,
                 and
                 ends
                 in
                 self-Love
                 .
                 For
                 all
                 desire
                 is
                 in
                 order
                 to
                 further
                 Perfection
                 ,
                 and
                 Improvement
                 ,
                 and
                 did
                 we
                 not
                 want
                 something
                 within
                 ,
                 we
                 should
                 not
                 endeavour
                 towards
                 any
                 thing
                 without
                 .
                 And
                 accordingly
                 God
                 ,
                 the
                 self-sufficiency
                 of
                 whose
                 Nature
                 excludes
                 all
                 want
                 of
                 Indigency
                 ,
                 is
                 by
                 no
                 means
                 capable
                 of
                 Love
                 of
                 Concupiscence
                 .
              
               
               
                 9
                 Again
                 I
                 acknowledge
                 that
                 even
                 Love
                 of
                 Benevolence
                 or
                 Charity
                 may
                 be
                 ,
                 and
                 (
                 such
                 is
                 our
                 Present
                 Infirmity
                 )
                 is
                 for
                 the
                 most
                 part
                 occasion'd
                 by
                 Indigence
                 ,
                 and
                 when
                 unravel'd
                 to
                 the
                 bottom
                 concludes
                 in
                 self-love
                 .
                 Our
                 Charity
                 not
                 only
                 begins
                 at
                 home
                 ,
                 but
                 for
                 the
                 most
                 part
                 ends
                 there
                 too
                 .
                 For
                 it
                 must
                 be
                 confess'd
                 that
                 we
                 generally
                 love
                 others
                 with
                 respect
                 to
                 our
                 own
                 interest
                 ,
                 and
                 dispense
                 kindnesses
                 upon
                 the
                 consideration
                 of
                 common
                 Infirmity
                 ,
                 and
                 that
                 both
                 the
                 Condition
                 and
                 the
                 Releif
                 may
                 be
                 our
                 own
                 another
                 day
                 .
              
               
                 10
                 I
                 do
                 also
                 further
                 acknowledge
                 that
                 things
                 are
                 so
                 happily
                 twisted
                 and
                 complicated
                 together
                 ,
                 that
                 a
                 man
                 cannot
                 benefit
                 another
                 without
                 doing
                 some
                 kindness
                 to
                 himself
                 ,
                 either
                 in
                 the
                 Consequence
                 &
                 final
                 issue
                 of
                 things
                 ,
                 or
                 in
                 the
                 
                   very
                   act
                
                 of
                 Benefaction
                 ,
                 it
                 being
                 not
                 only
                 a
                 Pleasure
                 to
                 do
                 good
                 to
                 others
                 ,
                 but
                 perhaps
                 one
                 of
                 the
                 greatest
                 pleasures
                 in
                 the
                 world
                 .
                 And
                 this
                 Pleasure
                 is
                 withal
                 inseparable
                 from
                 acts
                 of
                 kindness
                 ,
                 
                 so
                 that
                 't
                 is
                 as
                 impossible
                 for
                 a
                 man
                 to
                 bestow
                 a
                 kindness
                 to
                 his
                 Neighbour
                 ,
                 without
                 having
                 it
                 some
                 way
                 or
                 other
                 redound
                 to
                 himself
                 ;
                 as
                 't
                 is
                 for
                 the
                 Sun
                 to
                 shine
                 upon
                 the
                 Earth
                 ,
                 without
                 having
                 his
                 light
                 reflected
                 back
                 again
                 toward
                 his
                 own
                 Orb.
                 
              
               
                 11
                 All
                 this
                 is
                 true
                 ,
                 and
                 thus
                 far
                 I
                 grant
                 that
                 Love
                 proceeds
                 from
                 Indigence
                 ,
                 and
                 that
                 all
                 love
                 is
                 self-love
                 .
                 But
                 if
                 the
                 Meaning
                 of
                 the
                 Assertion
                 be
                 that
                 all
                 love
                 of
                 Benevolence
                 does
                 so
                 necessarily
                 depend
                 upon
                 Indigence
                 and
                 so
                 necessarily
                 point
                 to
                 self
                 interest
                 ,
                 that
                 were
                 not
                 a
                 man
                 Indigent
                 himself
                 ,
                 and
                 had
                 an
                 eye
                 to
                 his
                 own
                 advantage
                 ,
                 he
                 could
                 not
                 possibly
                 wish
                 well
                 or
                 do
                 well
                 to
                 another
                 ,
                 in
                 this
                 sense
                 I
                 deny
                 that
                 all
                 love
                 is
                 self
                 love
                 .
                 And
                 I
                 think
                 not
                 without
                 just
                 reason
                 .
                 For
                 first
                 there
                 is
                 nothing
                 in
                 the
                 
                   Nature
                   of
                   the
                   thing
                
                 to
                 hinder
                 but
                 that
                 there
                 may
                 be
                 a
                 pure
                 and
                 disinteressed
                 Benevolence
                 .
                 For
                 I
                 consider
                 that
                 the
                 good
                 of
                 another
                 consider'd
                 as
                 anothers
                 may
                 be
                 the
                 object
                 of
                 
                 volition
                 as
                 well
                 as
                 ones
                 own
                 .
                 For
                 the
                 object
                 of
                 Volition
                 is
                 good
                 in
                 common
                 ,
                 or
                 that
                 which
                 is
                 agreeable
                 to
                 any
                 Intellectual
                 being
                 ,
                 whether
                 ones
                 self
                 or
                 any
                 other
                 .
                 But
                 now
                 good
                 as
                 anothers
                 or
                 to
                 another
                 ,
                 is
                 good
                 as
                 well
                 as
                 ones
                 own
                 ,
                 and
                 therefore
                 may
                 be
                 the
                 object
                 of
                 Volition
                 ,
                 and
                 consequently
                 we
                 may
                 will
                 good
                 to
                 another
                 independently
                 on
                 our
                 own
                 Interest
                 .
              
               
                 12
                 If
                 it
                 be
                 objected
                 that
                 there
                 is
                 no
                 such
                 thing
                 as
                 
                   Pure
                   Malice
                
                 ,
                 for
                 when
                 we
                 wish
                 ill
                 to
                 another
                 we
                 consider
                 his
                 evil
                 as
                 making
                 for
                 own
                 good
                 ,
                 and
                 therefore
                 why
                 should
                 there
                 be
                 any
                 such
                 thing
                 as
                 
                   Pure
                   Benevolence
                
                 .
                 I
                 answer
                 ,
                 the
                 difference
                 lies
                 in
                 this
                 .
                 That
                 in
                 Malice
                 the
                 thing
                 which
                 we
                 wish
                 to
                 another
                 is
                 evil
                 .
                 Now
                 evill
                 being
                 not
                 any
                 way
                 desireable
                 whether
                 to
                 ones
                 self
                 or
                 another
                 ,
                 as
                 evil
                 ,
                 it
                 must
                 in
                 order
                 to
                 eligibility
                 be
                 considerd
                 under
                 the
                 formality
                 of
                 good
                 in
                 some
                 respect
                 or
                 other
                 .
                 But
                 now
                 it
                 cannot
                 have
                 the
                 formality
                 of
                 good
                 with
                 respect
                 to
                 our
                 Neighbor
                 ,
                 for
                 to
                 him
                 we
                 
                 wish
                 it
                 as
                 Evil.
                 It
                 must
                 therefore
                 appear
                 good
                 with
                 reference
                 to
                 our selves
                 .
                 That
                 is
                 ,
                 we
                 consider
                 anothers
                 evil
                 as
                 making
                 for
                 our
                 good
                 some
                 way
                 or
                 other
                 ,
                 and
                 so
                 will
                 it
                 to
                 him
                 .
                 But
                 now
                 in
                 Charity
                 or
                 Benevolence
                 the
                 thing
                 which
                 we
                 will
                 to
                 another
                 being
                 supposed
                 to
                 be
                 good
                 already
                 ,
                 there
                 is
                 no
                 cessity
                 that
                 in
                 order
                 to
                 the
                 willing
                 of
                 it
                 we
                 should
                 further
                 consider
                 it
                 under
                 the
                 formality
                 of
                 being
                 
                   our
                   own
                
                 .
                 The
                 Nature
                 of
                 good
                 in
                 Common
                 being
                 sufficient
                 for
                 that
                 .
                 And
                 this
                 I
                 conceive
                 to
                 be
                 the
                 reason
                 that
                 although
                 there
                 cannot
                 be
                 a
                 Pure
                 and
                 
                   uninteressed
                   Malice
                
                 ,
                 yet
                 there
                 may
                 be
                 a
                 Pure
                 and
                 
                   uninteressed
                   Charity
                
                 .
              
               
                 13
                 Besides
                 ,
                 this
                 Love
                 of
                 Benevolence
                 is
                 frequently
                 exercised
                 without
                 any
                 design
                 of
                 Prospect
                 ,
                 nay
                 sometimes
                 where
                 there
                 is
                 no
                 possibility
                 of
                 any
                 self
                 advantage
                 .
                 This
                 is
                 plain
                 in
                 God
                 ,
                 who
                 as
                 he
                 is
                 the
                 most
                 self-sufficient
                 and
                 unbenefitable
                 ,
                 so
                 is
                 he
                 also
                 the
                 most
                 Beneficient
                 and
                 Communicative
                 Being
                 .
                 And
                 
                 I
                 question
                 not
                 but
                 that
                 it
                 may
                 be
                 so
                 in
                 Men
                 also
                 .
                 For
                 not
                 to
                 mention
                 our
                 doing
                 kindnesses
                 to
                 those
                 ,
                 whom
                 we
                 are
                 certain
                 never
                 to
                 see
                 again
                 ,
                 to
                 dying
                 persons
                 ,
                 who
                 cannot
                 live
                 to
                 requite
                 us
                 ,
                 or
                 to
                 the
                 living
                 when
                 we
                 our selves
                 are
                 dying
                 ,
                 and
                 can't
                 live
                 to
                 be
                 requited
                 ,
                 and
                 the
                 like
                 ,
                 I
                 only
                 consider
                 ,
                 that
                 we
                 often
                 rejoice
                 at
                 the
                 Happiness
                 of
                 those
                 who
                 were
                 born
                 and
                 lived
                 before
                 us
                 ,
                 and
                 hear
                 with
                 pleasure
                 the
                 successes
                 of
                 good
                 Men
                 ,
                 with
                 whom
                 (
                 as
                 being
                 of
                 another
                 Age
                 )
                 our
                 Interest
                 cannot
                 be
                 at
                 all
                 concern'd
                 .
                 Now
                 what
                 we
                 rejoice
                 at
                 we
                 do
                 implicitly
                 and
                 vertually
                 Will
                 ,
                 for
                 nothing
                 can
                 be
                 matter
                 of
                 Ioy
                 which
                 is
                 not
                 according
                 to
                 our
                 will.
                 
              
               
                 14
                 Lastly
                 I
                 consider
                 that
                 if
                 all
                 Benevolence
                 did
                 necessarily
                 spring
                 from
                 Indigence
                 and
                 self-love
                 ,
                 then
                 it
                 would
                 certainly
                 follow
                 that
                 our
                 Inclination
                 to
                 do
                 good
                 would
                 be
                 continually
                 abated
                 as
                 our
                 Fortune
                 rises
                 ,
                 and
                 we
                 make
                 nigher
                 advances
                 to
                 Full-ness
                 and
                 
                 Self-sufficiency
                 .
                 But
                 now
                 I
                 dare
                 appeal
                 to
                 Common
                 Observation
                 and
                 Experience
                 ,
                 whether
                 there
                 be
                 not
                 many
                 generous
                 Spirits
                 ,
                 who
                 retain
                 the
                 same
                 Propension
                 to
                 be
                 beneficial
                 ,
                 when
                 they
                 are
                 set
                 at
                 the
                 greatest
                 distance
                 from
                 Poverty
                 ,
                 as
                 they
                 had
                 before
                 when
                 at
                 the
                 lowest
                 Ebb
                 ,
                 which
                 yet
                 could
                 never
                 be
                 ,
                 if
                 Benevolence
                 did
                 necessarily
                 depend
                 on
                 Indigence
                 .
                 More
                 I
                 might
                 add
                 ,
                 but
                 this
                 I
                 thing
                 sufficient
                 to
                 shew
                 that
                 all
                 Love
                 is
                 not
                 ,
                 as
                 some
                 pretend
                 ,
                 resolvable
                 into
                 Self-love
                 ,
                 or
                 Founded
                 upon
                 Indigence
                 ,
                 and
                 consequently
                 that
                 my
                 Division
                 of
                 Benevolence
                 into
                 
                   Self
                   Love
                
                 and
                 Charity
                 is
                 sufficiently
                 accurate
                 and
                 contra-distinct
                 .
              
            
          
        
      
       
         
           
             
             
               THE
               SECOND
               PART
               Of
               the
               Discourse
               WHICH
               CONTAINS
               THE
               MEASURES
               whereby
               our
               Love
               is
               to
               be
               regulated
               .
            
             
               
                 Hitherto
                 shalt
                 thou
                 come
                 ,
                 but
                 no
                 further
                 ,
                 and
                 here
                 shall
                 thy
                 proud
                 Waves
                 be
                 stayed
                 ,
              
               
                 Job
                 .
                 38.11
                 .
              
            
          
        
         
           
             
             
             
               PART
               .
               II.
               
            
             
               
                 SECT
                 .
                 I.
                 That
                 Love
                 requires
                 some
                 Measures
                 of
                 Regulation
                 ,
                 and
                 why
                 love
                 as
                 Dirigible
                 is
                 made
                 the
                 subject
                 of
                 Morality
                 rather
                 than
                 understanding
                 .
              
               
                 1
                 HAving
                 finish'd
                 the
                 
                   Theory
                   of
                   Love
                
                 ,
                 I
                 come
                 now
                 to
                 consider
                 the
                 Measures
                 of
                 its
                 Regulation
                 .
                 A
                 great
                 and
                 important
                 work
                 this
                 ;
                 for
                 next
                 to
                 the
                 Regulating
                 of
                 our
                 Love
                 ,
                 I
                 know
                 nothing
                 either
                 more
                 difficult
                 or
                 more
                 useful
                 and
                 necessary
                 ,
                 than
                 to
                 prescribe
                 Measures
                 how
                 it
                 ought
                 to
                 be
                 Regulated
                 .
                 Indeed
                 it
                 is
                 very
                 Necessary
                 to
                 six
                 the
                 Bounds
                 of
                 Regulating
                 our
                 Love
                 ;
                 and
                 that
                 both
                 because
                 of
                 the
                 Difficulty
                 of
                 Loving
                 Regularly
                 ,
                 and
                 because
                 of
                 the
                 Moment
                 and
                 Consequence
                 of
                 it
                 .
              
               
               
                 2
                 For
                 the
                 Difficulty
                 ,
                 as
                 t
                 is
                 impossible
                 not
                 to
                 love
                 at
                 all
                 ,
                 so
                 is
                 it
                 one
                 of
                 the
                 Hardest
                 things
                 in
                 the
                 world
                 to
                 love
                 well
                 .
                 
                   Solus
                   sapiens
                   scit
                   Amare
                
                 ,
                 says
                 the
                 Stoic
                 ,
                 
                   The
                   wise
                   man
                   only
                   knows
                   how
                   to
                   Love.
                
                 And
                 there
                 are
                 very
                 few
                 of
                 these
                 wise
                 Men
                 in
                 the
                 World
                 ,
                 and
                 to
                 love
                 regularly
                 is
                 oftentimes
                 more
                 than
                 the
                 wisest
                 of
                 us
                 all
                 can
                 do
                 .
                 For
                 first
                 the
                 Appetite
                 which
                 we
                 have
                 to
                 good
                 in
                 General
                 is
                 so
                 strong
                 and
                 Craving
                 that
                 it
                 hurries
                 us
                 on
                 to
                 all
                 sorts
                 and
                 degrees
                 of
                 Particular
                 good
                 ,
                 and
                 makes
                 us
                 fasten
                 wherever
                 we
                 can
                 trace
                 the
                 least
                 Print
                 or
                 Foot-step
                 of
                 the
                 universal
                 good
                 .
                 Now
                 this
                 Promiscuous
                 and
                 Indefinite
                 prosecution
                 of
                 Particular
                 goods
                 must
                 needs
                 oftentimes
                 engage
                 us
                 in
                 sin
                 and
                 irregularity
                 .
                 For
                 though
                 these
                 particular
                 objects
                 of
                 Love
                 separately
                 considered
                 are
                 good
                 ,
                 as
                 being
                 Participations
                 of
                 the
                 universal
                 good
                 ,
                 yet
                 consider'd
                 as
                 they
                 stand
                 in
                 relation
                 either
                 to
                 
                   one
                   another
                
                 or
                 to
                 the
                 universal
                 ,
                 they
                 may
                 become
                 evil
                 ,
                 in
                 as
                 much
                 as
                 there
                 
                 may
                 be
                 a
                 Competition
                 ,
                 and
                 the
                 the
                 lesler
                 may
                 hinder
                 the
                 greater
                 .
                 As
                 for
                 instance
                 ,
                 The
                 pleasure
                 of
                 sense
                 (
                 as
                 indeed
                 all
                 Pleasure
                 )
                 singly
                 and
                 separately
                 consider'd
                 is
                 good
                 ,
                 but
                 the
                 enjoyment
                 of
                 it
                 may
                 in
                 some
                 circumstances
                 be
                 against
                 a
                 greater
                 good
                 ,
                 the
                 good
                 of
                 Society
                 ,
                 and
                 then
                 't
                 is
                 evil
                 as
                 in
                 Fornication
                 or
                 Adultery
                 .
                 But
                 now
                 we
                 are
                 so
                 violently
                 push'd
                 on
                 to
                 Particular
                 good
                 ,
                 by
                 that
                 General
                 Thirst
                 after
                 good
                 in
                 Common
                 ,
                 that
                 we
                 don't
                 mind
                 how
                 things
                 are
                 in
                 Combination
                 ,
                 but
                 only
                 how
                 they
                 are
                 singly
                 and
                 separately
                 in
                 themselves
                 .
                 For
                 to
                 observe
                 how
                 things
                 are
                 in
                 Combination
                 requires
                 thought
                 and
                 Reflexion
                 ,
                 which
                 in
                 this
                 Hurry
                 we
                 are
                 not
                 at
                 leisure
                 to
                 make
                 ,
                 but
                 to
                 find
                 how
                 things
                 are
                 Singly
                 in
                 themselves
                 there
                 needs
                 nothing
                 but
                 
                   direct
                   Tast
                
                 and
                 
                   natural
                   sensation
                
                 .
                 Whence
                 it
                 comes
                 to
                 pass
                 that
                 we
                 more
                 readily
                 do
                 the
                 one
                 than
                 the
                 other
                 ,
                 and
                 so
                 are
                 very
                 apt
                 to
                 transgress
                 order
                 ,
                 and
                 to
                 
                   love
                   irregularly
                
                 .
              
               
               
                 3
                 This
                 is
                 one
                 ground
                 of
                 the
                 Difficulty
                 of
                 Loving
                 well
                 ,
                 and
                 as
                 I
                 conceive
                 a
                 very
                 considerable
                 one
                 ,
                 tho'
                 no
                 one
                 that
                 I
                 know
                 of
                 did
                 ever
                 assign
                 this
                 as
                 the
                 cause
                 of
                 this
                 difficulty
                 .
                 But
                 there
                 is
                 also
                 another
                 .
                 For
                 as
                 from
                 the
                 love
                 of
                 good
                 in
                 general
                 we
                 are
                 eagerly
                 carried
                 out
                 to
                 Particular
                 goods
                 ,
                 so
                 from
                 the
                 Original
                 Pravity
                 and
                 Degeneracy
                 of
                 our
                 Nature
                 ,
                 among
                 all
                 these
                 Particular
                 goods
                 ,
                 that
                 which
                 we
                 most
                 eagerly
                 propend
                 to
                 ,
                 is
                 
                   sensual
                   good
                
                 .
                 The
                 Lower
                 life
                 is
                 now
                 highly
                 invigorated
                 and
                 awaken'd
                 in
                 us
                 ,
                 
                   the
                   Corruptible
                   Body
                
                 (
                 as
                 the
                 wise
                 man
                 complains
                 )
                 
                   presses
                   down
                   the
                   Soul
                
                 ,
                 and
                 the
                 Love
                 ,
                 which
                 we
                 have
                 to
                 good
                 in
                 general
                 ,
                 does
                 now
                 by
                 the
                 Corruption
                 of
                 our
                 Nature
                 almost
                 wholly
                 display
                 and
                 exert
                 it self
                 in
                 the
                 prosecution
                 of
                 this
                 one
                 Particular
                 good
                 ,
                 the
                 
                   good
                   of
                   Sense
                
                 .
              
               
                 4.
                 
                 Now
                 though
                 good
                 of
                 Sense
                 be
                 as
                 truely
                 good
                 as
                 good
                 of
                 the
                 Intellect
                 ,
                 as
                 being
                 a
                 Rivulet
                 of
                 the
                 same
                 Sea
                 ,
                 and
                 a
                 Ray
                 of
                 the
                 same
                 Sun
                 ,
                 yet
                 (
                 as
                 I
                 said
                 
                 before
                 )
                 it
                 may
                 in
                 some
                 Circumstances
                 and
                 Combinations
                 cross
                 and
                 thwart
                 some
                 higher
                 Interest
                 ,
                 and
                 so
                 become
                 Evil.
                 And
                 the
                 strong
                 inclination
                 ,
                 which
                 we
                 now
                 have
                 to
                 the
                 good
                 of
                 Sense
                 in
                 general
                 ,
                 will
                 often
                 betray
                 us
                 into
                 the
                 love
                 and
                 enjoyment
                 of
                 it
                 in
                 
                   those
                   particular
                
                 circumstances
                 wherein
                 it
                 is
                 evil
                 ,
                 and
                 against
                 Order
                 .
                 And
                 that
                 oftentimes
                 ,
                 even
                 when
                 we
                 consider
                 it
                 as
                 Evil
                 ,
                 that
                 is
                 ,
                 when
                 we
                 do
                 not
                 only
                 mind
                 it
                 as
                 it
                 is
                 singly
                 in
                 it self
                 ,
                 but
                 as
                 it
                 is
                 in
                 a
                 
                   certain
                   Combination
                
                 .
                 For
                 this
                 Sensual
                 Concupiscence
                 in
                 us
                 may
                 be
                 so
                 strong
                 ,
                 that
                 though
                 we
                 do
                 actually
                 consider
                 a
                 sensual
                 pleasure
                 so
                 circumstantiated
                 as
                 Evil
                 ,
                 yet
                 we
                 may
                 for
                 that
                 time
                 think
                 it
                 a
                 
                   lesser
                   Evil
                
                 than
                 to
                 deny
                 our selves
                 the
                 gratification
                 of
                 so
                 importunate
                 an
                 Appetite
                 ,
                 and
                 so
                 chuse
                 it
                 ,
                 and
                 be
                 guilty
                 of
                 an
                 exorbitant
                 and
                 irregular
                 Love.
                 
              
               
                 5
                 And
                 if
                 we
                 further
                 consider
                 how
                 we
                 are
                 perpetually
                 sorrounded
                 with
                 sensible
                 goods
                 ,
                 which
                 by
                 Troops
                 thrust
                 themselves
                 upon
                 us
                 ,
                 while
                 those
                 
                 that
                 are
                 Intellectual
                 require
                 our
                 Search
                 and
                 Inquisition
                 ,
                 how
                 early
                 they
                 attack
                 us
                 ,
                 and
                 what
                 deep
                 impressions
                 they
                 make
                 upon
                 our
                 then
                 tender
                 Faculties
                 ,
                 how
                 much
                 the
                 Animal
                 part
                 is
                 aforehand
                 with
                 the
                 Rational
                 ,
                 that
                 we
                 live
                 the
                 life
                 of
                 Plants
                 and
                 Beasts
                 before
                 we
                 live
                 the
                 life
                 of
                 men
                 ,
                 and
                 that
                 not
                 only
                 in
                 the
                 sense
                 of
                 Aristotle
                 ,
                 while
                 we
                 are
                 in
                 the
                 Womb
                 ,
                 but
                 long
                 after
                 we
                 have
                 beheld
                 the
                 Sun
                 ,
                 that
                 the
                 
                   Seducer
                   Eve
                
                 is
                 Form'd
                 while
                 
                   Adam
                   sleeps
                
                 ,
                 and
                 that
                 sensuality
                 comes
                 to
                 be
                 Adult
                 and
                 Mature
                 ,
                 when
                 our
                 Discourses
                 are
                 but
                 young
                 and
                 imperfect
                 .
                 So
                 that
                 by
                 that
                 time
                 we
                 arrive
                 to
                 some
                 competent
                 use
                 of
                 our
                 Reason
                 ,
                 there
                 has
                 been
                 laid
                 in
                 such
                 a
                 stock
                 of
                 Animal
                 impressions
                 ,
                 that
                 't
                 is
                 more
                 than
                 work
                 enough
                 for
                 our
                 riper
                 Age
                 ,
                 even
                 to
                 unravel
                 the
                 prejudices
                 of
                 our
                 youth
                 ,
                 and
                 unlive
                 our
                 former
                 life
                 ;
                 I
                 say
                 if
                 we
                 consider
                 this
                 ,
                 the
                 Difficulty
                 of
                 
                   Regular
                   love
                
                 will
                 appear
                 so
                 great
                 ,
                 that
                 instead
                 of
                 admiring
                 at
                 the
                 ill
                 course
                 of
                 the
                 World
                 ,
                 one
                 
                 should
                 rather
                 be
                 tempted
                 to
                 wonder
                 that
                 men
                 love
                 so
                 regularly
                 as
                 they
                 do
                 .
                 So
                 great
                 Reason
                 had
                 the
                 Stoic
                 to
                 say
                 ,
                 
                   The
                   wise
                   man
                   only
                   knows
                   how
                   to
                   love
                   .
                
              
               
                 6
                 But
                 were
                 it
                 onely
                 a
                 piece
                 of
                 Difficulty
                 to
                 steer
                 the
                 Ship
                 right
                 ,
                 and
                 were
                 there
                 not
                 also
                 danger
                 of
                 splitting
                 against
                 Rocks
                 ,
                 and
                 of
                 other
                 ill
                 Contingencys
                 ,
                 the
                 Pilot
                 might
                 yet
                 be
                 secure
                 and
                 unconcern'd
                 ,
                 commit
                 himself
                 to
                 his
                 Pillow
                 ,
                 and
                 his
                 Vessel
                 to
                 the
                 Winds
                 .
                 But
                 't
                 is
                 otherwise
                 ,
                 there
                 is
                 Moment
                 and
                 Consequence
                 in
                 Loving
                 regularly
                 as
                 well
                 as
                 Difficulty
                 .
                 No
                 less
                 a
                 thing
                 than
                 Happiness
                 depends
                 upon
                 it
                 ,
                 private
                 Happiness
                 and
                 publick
                 Happiness
                 ,
                 the
                 Happiness
                 of
                 single
                 Persons
                 ,
                 and
                 the
                 the
                 Happiness
                 of
                 the
                 Community
                 ,
                 the
                 Happiness
                 of
                 this
                 world
                 ,
                 and
                 the
                 Happiness
                 of
                 the
                 next
                 .
              
               
                 7
                 For
                 as
                 Motion
                 is
                 in
                 the
                 Natural
                 ,
                 so
                 is
                 Love
                 in
                 the
                 Moral
                 world
                 .
                 And
                 as
                 the
                 good
                 state
                 of
                 the
                 Natural
                 World
                 depends
                 upon
                 those
                 Laws
                 of
                 
                   Regular
                   Motion
                
                 ,
                 which
                 God
                 has
                 establish'd
                 in
                 
                 it
                 ,
                 in
                 so
                 much
                 that
                 there
                 would
                 need
                 nothing
                 else
                 to
                 bring
                 all
                 into
                 confusion
                 and
                 destruction
                 ,
                 but
                 the
                 irregular
                 Motion
                 of
                 those
                 Bodies
                 which
                 it
                 consists
                 of
                 ,
                 so
                 does
                 the
                 welfare
                 and
                 happy
                 state
                 of
                 the
                 Intellectual
                 world
                 depend
                 upon
                 the
                 Regularity
                 of
                 Love.
                 According
                 as
                 this
                 Motion
                 proceeds
                 ,
                 so
                 is
                 the
                 Moral
                 world
                 either
                 an
                 Harmonical
                 Frame
                 ,
                 or
                 a
                 disorderly
                 Chaos
                 ,
                 and
                 there
                 needs
                 nothing
                 but
                 the
                 Irregularity
                 of
                 Love
                 to
                 undermine
                 the
                 Pillars
                 of
                 Happiness
                 ,
                 and
                 to
                 put
                 the
                 
                   Foundations
                   of
                   the
                   Intellectual
                   World
                   out
                   of
                   Course
                   .
                
                 And
                 accordingly
                 we
                 see
                 that
                 God
                 who
                 loves
                 Order
                 ,
                 and
                 takes
                 care
                 for
                 the
                 perfection
                 of
                 both
                 worlds
                 ,
                 has
                 prescribed
                 both
                 
                   Laws
                   of
                   Motion
                
                 and
                 
                   Laws
                   of
                   Love.
                
                 And
                 for
                 the
                 same
                 reason
                 't
                 is
                 a
                 thing
                 of
                 great
                 importance
                 and
                 necessity
                 to
                 state
                 these
                 Laws
                 and
                 Measures
                 ,
                 the
                 welfare
                 of
                 the
                 Moral
                 world
                 being
                 as
                 much
                 concern'd
                 in
                 Love
                 ,
                 as
                 that
                 of
                 the
                 natural
                 is
                 in
                 Motion
                 .
              
               
               
                 8
                 And
                 this
                 is
                 the
                 Reason
                 why
                 
                   Love
                   as
                   Dirigible
                
                 is
                 made
                 the
                 subject
                 of
                 Morality
                 rather
                 than
                 understanding
                 .
                 For
                 the
                 Happiness
                 of
                 life
                 is
                 not
                 so
                 much
                 concern'd
                 in
                 the
                 Acts
                 of
                 our
                 understanding
                 ,
                 as
                 in
                 the
                 Acts
                 of
                 our
                 Love
                 ;
                 indeed
                 not
                 at
                 all
                 in
                 our
                 understanding
                 any
                 further
                 ,
                 than
                 as
                 our
                 understanding
                 affects
                 our
                 Love
                 ,
                 and
                 opinion
                 influences
                 practise
                 .
                 And
                 then
                 indeed
                 it
                 is
                 ,
                 which
                 is
                 the
                 ground
                 of
                 that
                 Obligation
                 to
                 Orthodoxy
                 ,
                 which
                 we
                 are
                 under
                 as
                 to
                 those
                 Articles
                 of
                 Faith
                 which
                 are
                 call'd
                 Fundamental
                 .
                 Otherwise
                 in
                 matters
                 of
                 pure
                 Speculation
                 the
                 happiness
                 of
                 Society
                 is
                 not
                 at
                 all
                 concern'd
                 in
                 what
                 we
                 think
                 ,
                 as
                 for
                 instance
                 in
                 that
                 Celebrated
                 Mathematical
                 Problem
                 ,
                 
                   whether
                   the
                   pertual
                   Approximation
                   of
                   some
                   lines
                   be
                   consistent
                   with
                   the
                   impossibility
                   of
                   their
                   Concourse
                   ,
                
                 what
                 does
                 it
                 signify
                 to
                 the
                 good
                 estate
                 of
                 Society
                 which
                 way
                 this
                 be
                 held
                 ?
                 'T
                 is
                 indifferent
                 therefore
                 which
                 side
                 we
                 take
                 .
                 But
                 now
                 we
                 can't
                 advance
                 one
                 step
                 in
                 the
                 
                 Motion
                 of
                 Love
                 ,
                 but
                 something
                 or
                 other
                 comes
                 on
                 't
                 in
                 relation
                 to
                 Political
                 Happiness
                 ,
                 as
                 there
                 is
                 not
                 the
                 least
                 Motion
                 in
                 Nature
                 but
                 what
                 tends
                 either
                 to
                 Generation
                 or
                 Corruption
                 .
                 For
                 the
                 difference
                 is
                 this
                 ,
                 the
                 Acts
                 of
                 our
                 understanding
                 are
                 Immanent
                 ,
                 and
                 ineffective
                 of
                 any
                 alteration
                 upon
                 things
                 without
                 us
                 ,
                 but
                 the
                 Acts
                 of
                 Love
                 are
                 Transient
                 ,
                 and
                 leave
                 external
                 and
                 permanent
                 effects
                 behind
                 them
                 in
                 the
                 course
                 of
                 things
                 ,
                 and
                 for
                 this
                 reason
                 Love
                 ,
                 as
                 Dirigible
                 ,
                 is
                 made
                 the
                 Immediate
                 and
                 proper
                 subject
                 of
                 Moral
                 consideration
                 ,
                 and
                 understanding
                 is
                 here
                 no
                 otherwise
                 concern'd
                 than
                 as
                 it
                 influences
                 and
                 determines
                 our
                 love
                 .
                 What
                 the
                 Measures
                 of
                 regulating
                 our
                 love
                 are
                 ,
                 I
                 come
                 now
                 to
                 define
                 .
              
            
             
               
               
                 SECT
                 .
                 II.
                 The
                 Measures
                 of
                 Love
                 of
                 Concupiscence
                 ,
                 all
                 reduced
                 to
                 these
                 two
                 general
                 Heads
                 ,
                 what
                 we
                 must
                 desire
                 ,
                 and
                 what
                 we
                 may
                 desire
                 ;
                 The
                 Measures
                 of
                 these
                 ,
                 both
                 in
                 general
                 and
                 in
                 Particular
                 .
                 Whether
                 sensual
                 Pleasure
                 be
                 in
                 its
                 self
                 evil
                 ,
                 with
                 an
                 account
                 of
                 the
                 true
                 Notion
                 of
                 Original
                 Concupiscence
                 and
                 of
                 Mortification
                 .
              
               
                 1
                 BEing
                 now
                 to
                 define
                 the
                 Measures
                 of
                 Love
                 ,
                 I
                 shall
                 first
                 begin
                 with
                 Love
                 of
                 Concupiscence
                 .
                 And
                 here
                 I
                 consider
                 that
                 Duty
                 and
                 Liberty
                 divide
                 between
                 them
                 the
                 Bounds
                 of
                 Morality
                 ,
                 which
                 ought
                 wholely
                 to
                 be
                 taken
                 up
                 in
                 the
                 consideration
                 of
                 these
                 two
                 things
                 ,
                 what
                 we
                 must
                 or
                 ought
                 to
                 do
                 ,
                 and
                 what
                 we
                 may
                 do
                 without
                 being
                 Peccant
                 .
                 And
                 accordingly
                 I
                 shall
                 reduce
                 all
                 the
                 Measures
                 of
                 Love
                 of
                 Concupiscence
                 to
                 these
                 two
                 general
                 Heads
                 ,
                 what
                 we
                 must
                 desire
                 ,
                 and
                 what
                 we
                 may
                 desire
                 .
              
               
               
                 2
                 Concerning
                 the
                 first
                 ,
                 all
                 that
                 we
                 must
                 desire
                 will
                 I
                 suppose
                 be
                 comprehended
                 under
                 these
                 three
                 ,
                 God
                 ,
                 the
                 good
                 of
                 the
                 Community
                 ,
                 and
                 all
                 those
                 things
                 which
                 have
                 a
                 Natural
                 Connexion
                 with
                 it
                 .
                 God
                 ,
                 as
                 the
                 greatest
                 and
                 last
                 End
                 Absolutely
                 and
                 Simply
                 ,
                 the
                 good
                 of
                 the
                 Community
                 ,
                 as
                 the
                 greatest
                 of
                 Subordinate
                 Ends
                 ,
                 and
                 all
                 those
                 things
                 which
                 have
                 a
                 Natural
                 Connexion
                 with
                 it
                 ,
                 as
                 Means
                 without
                 which
                 't
                 is
                 not
                 to
                 be
                 obtain'd
                 .
                 Wherein
                 is
                 also
                 comprehended
                 the
                 obligation
                 of
                 not
                 desiring
                 ,
                 or
                 avoiding
                 whatever
                 has
                 naturally
                 a
                 contrary
                 or
                 opposite
                 Tendency
                 .
              
               
                 3
                 The
                 first
                 thing
                 which
                 we
                 must
                 love
                 or
                 desire
                 is
                 God.
                 But
                 now
                 God
                 may
                 be
                 loved
                 two
                 waies
                 ,
                 either
                 confusely
                 and
                 implicitly
                 ,
                 or
                 distinctly
                 and
                 explicitly
                 .
                 The
                 confuse
                 and
                 implicit
                 Love
                 of
                 God
                 is
                 Natural
                 and
                 necessary
                 ,
                 for
                 t
                 is
                 the
                 same
                 with
                 the
                 love
                 of
                 good
                 in
                 common
                 or
                 Happiness
                 ,
                 to
                 which
                 our
                 Nature
                 is
                 Originally
                 and
                 invincibly
                 
                 determin'd
                 ,
                 and
                 consequently
                 cannot
                 be
                 Morally
                 obliged
                 .
                 But
                 that
                 which
                 we
                 are
                 here
                 obliged
                 to
                 ,
                 is
                 to
                 love
                 or
                 desire
                 him
                 distinctly
                 and
                 explicitly
                 ,
                 that
                 is
                 ,
                 to
                 contract
                 and
                 concentre
                 that
                 Natural
                 and
                 Original
                 Love
                 ,
                 which
                 we
                 have
                 to
                 good
                 in
                 general
                 or
                 happiness
                 ,
                 upon
                 God
                 ,
                 as
                 being
                 the
                 true
                 and
                 only
                 cause
                 of
                 all
                 that
                 happiness
                 ,
                 to
                 which
                 we
                 so
                 blindly
                 and
                 necessarily
                 aspire
                 .
              
               
                 4
                 The
                 love
                 of
                 God
                 therefore
                 ,
                 to
                 which
                 we
                 are
                 obliged
                 ,
                 includes
                 two
                 things
                 ,
                 a
                 Desire
                 and
                 an
                 Explicit
                 desire
                 of
                 him
                 .
                 And
                 this
                 indeed
                 is
                 the
                 only
                 Love
                 of
                 him
                 to
                 which
                 we
                 can
                 be
                 Morally
                 obliged
                 .
                 For
                 as
                 to
                 loving
                 him
                 confusely
                 ,
                 that
                 we
                 can't
                 be
                 obliged
                 to
                 ,
                 because
                 't
                 is
                 necessary
                 and
                 unavoidable
                 ;
                 and
                 as
                 to
                 loving
                 him
                 with
                 love
                 of
                 Benevolence
                 or
                 wishing
                 well
                 to
                 ,
                 that
                 we
                 cannot
                 be
                 obliged
                 to
                 because
                 't
                 is
                 unpracticable
                 ;
                 The
                 former
                 we
                 cannot
                 be
                 obliged
                 to
                 ,
                 because
                 of
                 the
                 condition
                 of
                 
                   our
                   own
                
                 Nature
                 ,
                 and
                 the
                 latter
                 we
                 cannot
                 be
                 obliged
                 to
                 ,
                 because
                 of
                 the
                 Nature
                 of
                 God.
                 
              
               
               
                 I
                 know
                 very
                 well
                 that
                 I
                 am
                 singular
                 in
                 this
                 Point
                 ,
                 and
                 that
                 nothing
                 is
                 more
                 common
                 ,
                 among
                 those
                 that
                 treat
                 of
                 the
                 love
                 of
                 God
                 ,
                 than
                 to
                 talk
                 of
                 it
                 as
                 of
                 a
                 love
                 of
                 Benevolence
                 ,
                 and
                 accordingly
                 they
                 alwaies
                 express
                 our
                 Love
                 to
                 God
                 ,
                 and
                 our
                 Love
                 to
                 our
                 Neighbour
                 under
                 the
                 same
                 common
                 Appellation
                 of
                 Charity
                 ,
                 as
                 if
                 they
                 were
                 both
                 one
                 and
                 the
                 same
                 love
                 ,
                 whereby
                 we
                 love
                 God
                 ,
                 and
                 whereby
                 we
                 love
                 our
                 Neighbour
                 .
                 But
                 there
                 is
                 I
                 remember
                 an
                 old
                 Rule
                 ,
                 that
                 
                   we
                   may
                   talk
                   with
                   the
                   Many
                   ,
                   but
                   must
                   think
                   with
                   the
                   Few
                   ,
                
                 and
                 I
                 think
                 t
                 is
                 very
                 applicable
                 in
                 this
                 case
                 .
                 For
                 however
                 we
                 may
                 use
                 the
                 word
                 Charity
                 in
                 respect
                 of
                 God
                 ,
                 to
                 comply
                 with
                 popular
                 modes
                 of
                 speaking
                 ,
                 yet
                 I
                 cannot
                 see
                 how
                 in
                 strictness
                 and
                 propriety
                 of
                 Notion
                 God
                 may
                 be
                 lov'd
                 with
                 Love
                 of
                 Benevolence
                 .
                 For
                 certainly
                 as
                 Indigence
                 in
                 the
                 Lover
                 is
                 the
                 ground
                 of
                 his
                 loving
                 with
                 love
                 of
                 Concupiscence
                 ,
                 so
                 Indigence
                 in
                 the
                 Person
                 lov'd
                 is
                 the
                 ground
                 of
                 our
                 loving
                 him
                 with
                 love
                 
                 of
                 Benevolence
                 .
                 But
                 now
                 what
                 can
                 we
                 wish
                 to
                 God
                 that
                 he
                 has
                 not
                 already
                 ?
                 
                   My
                   goodness
                   extendeth
                   not
                   to
                   thee
                   ,
                
                 
                 
                   but
                   to
                   the
                   Saints
                   which
                   are
                   in
                   the
                   Earth
                   ,
                
                 sayes
                 the
                 Psalmist
                 ,
                 and
                 to
                 speak
                 truely
                 we
                 can
                 no
                 more
                 love
                 God
                 with
                 love
                 of
                 Benevolence
                 ,
                 than
                 he
                 can
                 love
                 us
                 with
                 love
                 of
                 Desire
                 .
                 God
                 is
                 as
                 much
                 above
                 this
                 our
                 Love
                 as
                 he
                 is
                 above
                 our
                 understanding
                 ,
                 He
                 can
                 indeed
                 
                   wish
                   well
                
                 to
                 us
                 ,
                 but
                 we
                 can
                 only
                 
                   Desire
                   him
                
                 .
              
               
                 6
                 And
                 I
                 observe
                 that
                 in
                 Scripture
                 our
                 Love
                 of
                 God
                 is
                 set
                 forth
                 in
                 such
                 expressions
                 as
                 import
                 not
                 any
                 Benevolence
                 to
                 him
                 ,
                 but
                 a
                 Desire
                 of
                 him
                 .
                 As
                 when
                 the
                 Psalmist
                 saies
                 ,
                 
                 
                   like
                   as
                   the
                   Hart
                   desireth
                   the
                   Water-brooks
                   ,
                   so
                   longeth
                   my
                   Soul
                   after
                   thee
                   O
                   God
                
                 ;
                 And
                 again
                 ;
                 
                   My
                   Soul
                   is
                   a
                   thirst
                   for
                   God
                   ,
                   when
                   shall
                   I
                   come
                   to
                   appear
                   before
                   the
                   Presence
                   of
                   God
                   ?
                
                 
                 And
                 again
                 ,
                 
                   My
                   Soul
                   breaketh
                   out
                   for
                   fervent
                   Desire
                   .
                
                 Again
                 ,
                 
                   whom
                   have
                   I
                   in
                   Heaven
                   but
                   thee
                   ,
                   and
                   there
                   is
                   none
                   upon
                   Earth
                   that
                   I
                   Desire
                   in
                   Comparison
                   of
                   thee
                   .
                
                 
                 And
                 so
                 again
                 
                 in
                 the
                 Canticles
                 which
                 express
                 the
                 very
                 Soul
                 and
                 Spirit
                 of
                 Divine
                 Love
                 ,
                 saies
                 the
                 inamour'd
                 Spouse
                 ,
                 the
                 Church
                 ,
                 
                   Let
                   him
                   kiss
                   me
                   with
                   the
                   kisses
                   of
                   his
                   Mouth
                   ,
                
                 
                 
                   for
                   thy
                   love
                   is
                   better
                   than
                   Wine
                   .
                
                 Again
                 ,
                 
                   Tell
                   me
                   O
                   thou
                   whom
                   my
                   Soul
                   loveth
                   ,
                
                 
                 
                   where
                   thou
                   feedest
                
                 .
                 But
                 most
                 emphatically
                 of
                 all
                 ,
                 when
                 She
                 saies
                 ,
                 
                   I
                   charge
                   you
                   O
                   Daughters
                   of
                   Ierusalem
                   ,
                   if
                   ye
                   find
                   my
                   Beloved
                   ,
                
                 
                 
                   tell
                   him
                   ,
                   that
                   I
                   am
                   sick
                   of
                   Love.
                
                 Thus
                 again
                 the
                 Angel
                 expresses
                 the
                 Seraphic
                 temper
                 of
                 Daniel
                 ,
                 by
                 calling
                 him
                 
                   A
                   man
                   of
                   Desires
                
                 ;
                 
                 For
                 so
                 the
                 Hebrew
                 Criticks
                 chuse
                 to
                 read
                 it
                 .
                 I
                 shall
                 mention
                 but
                 one
                 place
                 more
                 ,
                 and
                 that
                 is
                 in
                 the
                 2
                 of
                 Tim.
                 where
                 the
                 Apostle
                 describing
                 a
                 sort
                 of
                 wicked
                 men
                 ,
                 saies
                 of
                 them
                 ,
                 that
                 they
                 are
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   Lovers
                   of
                   Pleasure
                   more
                   than
                   Lovers
                   of
                   God.
                
                 Which
                 plainly
                 intimates
                 that
                 our
                 Love
                 of
                 God
                 is
                 of
                 the
                 same
                 sort
                 with
                 that
                 love
                 wherewith
                 we
                 love
                 Pleasure
                 ;
                 But
                 now
                 we
                 don't
                 love
                 Pleasure
                 with
                 Love
                 of
                 Benevolence
                 ,
                 but
                 only
                 with
                 Love
                 of
                 Desire
                 ,
                 
                 and
                 consequently
                 that
                 is
                 the
                 Love
                 wherewith
                 we
                 love
                 God.
                 
              
               
                 7
                 If
                 it
                 be
                 here
                 objected
                 that
                 though
                 there
                 be
                 no
                 room
                 for
                 wishing
                 well
                 to
                 God
                 Formally
                 and
                 Directly
                 ,
                 yet
                 we
                 may
                 rejoyce
                 and
                 take
                 a
                 Complacency
                 in
                 those
                 Perfections
                 of
                 his
                 ,
                 which
                 make
                 him
                 uncapable
                 of
                 our
                 more
                 express
                 Benevolence
                 ,
                 which
                 will
                 amount
                 (
                 as
                 was
                 urged
                 before
                 )
                 to
                 an
                 implicit
                 and
                 vertual
                 willing
                 them
                 to
                 him
                 ,
                 I
                 answer
                 ,
                 that
                 what
                 we
                 rejoyce
                 at
                 we
                 do
                 implicitly
                 will
                 ,
                 if
                 it
                 be
                 in
                 a
                 Being
                 who
                 either
                 might
                 not
                 have
                 had
                 that
                 Happiness
                 ,
                 or
                 holds
                 it
                 precariously
                 and
                 may
                 hereafter
                 be
                 deprived
                 of
                 it
                 ,
                 For
                 here
                 is
                 still
                 some
                 Indigence
                 in
                 the
                 Person
                 to
                 make
                 him
                 capable
                 of
                 our
                 good
                 wishes
                 ;
                 But
                 now
                 the
                 Happiness
                 of
                 God
                 is
                 as
                 necessary
                 as
                 his
                 Existence
                 ,
                 and
                 consequently
                 however
                 we
                 may
                 rejoyce
                 in
                 his
                 being
                 Happy
                 ,
                 we
                 can
                 no
                 more
                 will
                 him
                 to
                 be
                 Happy
                 ,
                 than
                 we
                 can
                 will
                 him
                 to
                 exist
                 .
                 For
                 to
                 will
                 him
                 to
                 be
                 happy
                 necessarily
                 supposes
                 ,
                 that
                 he
                 has
                 not
                 the
                 perfect
                 
                 Possession
                 of
                 that
                 Happiness
                 which
                 we
                 will
                 him
                 ,
                 for
                 if
                 he
                 has
                 ,
                 why
                 do
                 we
                 yet
                 will
                 it
                 to
                 him
                 ?
                 Here
                 therefore
                 is
                 no
                 room
                 for
                 Benevolence
                 .
                 Nay
                 I
                 do
                 not
                 conceive
                 how
                 we
                 can
                 wish
                 well
                 to
                 God
                 so
                 much
                 as
                 
                   ex
                   Hypothesi
                
                 ,
                 on
                 supposition
                 that
                 he
                 were
                 not
                 happy
                 in
                 that
                 respect
                 wherein
                 we
                 would
                 wish
                 well
                 to
                 him
                 .
                 For
                 the
                 Supposition
                 is
                 impossible
                 ,
                 and
                 takes
                 away
                 the
                 very
                 Subject
                 of
                 our
                 Benevolence
                 .
                 For
                 if
                 God
                 were
                 not
                 completely
                 Happy
                 ,
                 he
                 would
                 not
                 be
                 what
                 he
                 is
                 ,
                 but
                 some
                 other
                 Being
                 .
              
               
                 8
                 I
                 would
                 by
                 no
                 means
                 straiten
                 or
                 retrench
                 our
                 Love
                 to
                 God
                 ,
                 but
                 am
                 rather
                 for
                 inlarging
                 and
                 multiplying
                 its
                 Chanels
                 as
                 much
                 as
                 may
                 be
                 ,
                 and
                 therefore
                 if
                 any
                 think
                 that
                 God
                 may
                 be
                 lov'd
                 with
                 Love
                 of
                 Benevolence
                 ,
                 Let
                 them
                 enjoy
                 and
                 (
                 if
                 they
                 can
                 )
                 act
                 according
                 to
                 their
                 Notion
                 .
                 For
                 my
                 part
                 I
                 cannot
                 bring
                 my self
                 to
                 any
                 clear
                 conception
                 of
                 it
                 ,
                 and
                 I
                 am
                 very
                 scrupulous
                 in
                 venturing
                 upon
                 any
                 thing
                 
                 whereof
                 I
                 have
                 no
                 distinct
                 Idea
                 .
                 Which
                 ought
                 to
                 be
                 Apology
                 sufficient
                 for
                 me
                 ,
                 if
                 I
                 make
                 
                   Love
                   of
                   Desire
                
                 to
                 be
                 the
                 only
                 Love
                 ,
                 wherewith
                 we
                 are
                 obliged
                 to
                 love
                 God.
                 
              
               
                 9
                 And
                 that
                 we
                 are
                 obliged
                 thus
                 to
                 love
                 him
                 ,
                 I
                 shall
                 briefly
                 make
                 out
                 from
                 the
                 consideration
                 of
                 
                   our
                   own
                
                 Nature
                 ,
                 and
                 from
                 the
                 Nature
                 of
                 God.
                 As
                 to
                 our
                 own
                 Nature
                 ,
                 I
                 consider
                 that
                 our
                 Thirst
                 after
                 good
                 or
                 Happiness
                 in
                 general
                 is
                 so
                 natural
                 ,
                 so
                 necessary
                 ,
                 and
                 so
                 vehement
                 ,
                 that
                 as
                 at
                 present
                 we
                 can
                 neither
                 suspend
                 ,
                 nor
                 moderate
                 ,
                 nor
                 in
                 the
                 least
                 interrupt
                 it
                 ,
                 so
                 we
                 can
                 never
                 expect
                 fully
                 to
                 quench
                 or
                 extinguish
                 it
                 ,
                 but
                 in
                 the
                 enjoyment
                 of
                 that
                 Object
                 ,
                 which
                 has
                 all
                 that
                 happiness
                 in
                 it
                 ,
                 on
                 which
                 the
                 whole
                 Bent
                 of
                 our
                 Soul
                 is
                 so
                 strongly
                 set
                 .
              
               
                 10
                 From
                 the
                 strength
                 and
                 invincible
                 necessity
                 of
                 this
                 our
                 Inclination
                 to
                 good
                 in
                 general
                 ,
                 I
                 conceive
                 't
                 will
                 follow
                 that
                 't
                 is
                 highly
                 Reasonable
                 ,
                 that
                 that
                 Being
                 wherein
                 is
                 all
                 this
                 happiness
                 ,
                 
                 to
                 which
                 we
                 indefinitely
                 are
                 inclined
                 ,
                 ought
                 to
                 be
                 lov'd
                 and
                 desired
                 expressly
                 by
                 us
                 ,
                 and
                 not
                 only
                 so
                 ,
                 but
                 with
                 the
                 very
                 same
                 love
                 wherewith
                 we
                 love
                 happiness
                 it self
                 .
                 For
                 otherwise
                 we
                 should
                 contradict
                 our
                 first
                 and
                 grand
                 Appetite
                 ,
                 and
                 act
                 against
                 the
                 very
                 Frame
                 and
                 Constitution
                 of
                 our
                 Nature
                 .
              
               
                 11
                 This
                 admitted
                 ,
                 I
                 consider
                 secondly
                 that
                 God
                 is
                 that
                 Full
                 and
                 rich
                 Being
                 ,
                 that
                 has
                 all
                 this
                 happiness
                 in
                 him
                 .
                 He
                 is
                 not
                 only
                 the
                 Cause
                 of
                 all
                 good
                 ,
                 but
                 the
                 very
                 Essence
                 and
                 Nature
                 of
                 it
                 .
                 He
                 is
                 (
                 as
                 the
                 Divine
                 Philosopher
                 stiles
                 him
                 )
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   good
                   it self
                   ,
                   Lovely
                   it self
                   ,
                   and
                   Desirable
                   it self
                   .
                
                 He
                 is
                 indeed
                 the
                 
                   First
                   Desirable
                
                 as
                 well
                 as
                 the
                 
                   First
                   Intelligible
                
                 ,
                 and
                 as
                 we
                 see
                 and
                 understand
                 all
                 things
                 in
                 him
                 ,
                 so
                 in
                 him
                 we
                 desire
                 all
                 that
                 we
                 desire
                 .
                 In
                 short
                 ,
                 he
                 is
                 the
                 Complement
                 and
                 perfection
                 of
                 good
                 ,
                 the
                 End
                 and
                 the
                 Centre
                 of
                 the
                 whole
                 Intelligent
                 Creation
                 ,
                 and
                 all
                 that
                 we
                 can
                 desire
                 or
                 
                 enjoy
                 ;
                 and
                 consequently
                 as
                 we
                 cannot
                 Love
                 beyond
                 him
                 ,
                 so
                 we
                 ought
                 not
                 to
                 love
                 
                   short
                   of
                   him
                
                 .
                 St.
                 Austin
                 has
                 words
                 to
                 this
                 purpose
                 worth
                 Citing
                 .
                 
                   Summa
                   Bonorum
                   Deus
                   .
                   Neque
                   infra
                   remanendum
                   nobis
                   est
                   ,
                   neque
                   ultra
                   quaerendum
                   .
                   Alterum
                   enim
                   periculosum
                   ,
                   alterum
                   nullum
                   est
                   -
                   God
                   is
                   the
                   Sum
                   of
                   all
                   good
                   .
                   We
                   are
                   neither
                   to
                   fix
                   on
                   this
                   side
                   of
                   him
                   ,
                   nor
                   to
                   seek
                   any
                   thing
                   beyond
                   him
                   ,
                
                 
                 
                   the
                   former
                   is
                   dangerous
                   ,
                   and
                   the
                   latter
                   is
                   nothing
                   .
                
              
               
                 12
                 And
                 as
                 we
                 are
                 obliged
                 to
                 love
                 God
                 ,
                 so
                 ought
                 we
                 to
                 love
                 him
                 beyond
                 all
                 other
                 things
                 whatsoever
                 .
                 We
                 cannot
                 indeed
                 love
                 him
                 as
                 he
                 is
                 lovely
                 at
                 all
                 ,
                 nor
                 can
                 we
                 love
                 him
                 to
                 our
                 utmost
                 till
                 we
                 shall
                 see
                 him
                 as
                 he
                 is
                 ,
                 but
                 we
                 may
                 &
                 must
                 now
                 prefer
                 him
                 in
                 our
                 love
                 .
                 
                   Thou
                   shalt
                   love
                   the
                   Lord
                   thy
                   God
                   with
                   all
                   thy
                   Heart
                   ,
                   with
                   all
                   thy
                   Soul
                   ,
                   with
                   all
                   thy
                   mind
                   ,
                   and
                   with
                   all
                   thy
                   strength
                   ;
                   so
                
                 runs
                 the
                 Commandment
                 .
                 And
                 very
                 just
                 we
                 should
                 .
                 For
                 if
                 even
                 in
                 Particular
                 goods
                 Order
                 requires
                 that
                 the
                 most
                 lovely
                 should
                 be
                 
                 loved
                 most
                 ,
                 much
                 more
                 ought
                 we
                 to
                 love
                 him
                 who
                 is
                 the
                 very
                 Essence
                 of
                 good
                 ,
                 
                   good
                   it self
                
                 ,
                 beyond
                 all
                 Derivative
                 and
                 secondary
                 good
                 .
                 For
                 there
                 is
                 here
                 no
                 Proportion
                 or
                 Comparison
                 at
                 all
                 .
              
               
                 13
                 And
                 for
                 the
                 same
                 cause
                 we
                 can
                 never
                 love
                 God
                 
                   too
                   much
                
                 .
                 As
                 moderation
                 has
                 here
                 no
                 excellence
                 ,
                 so
                 excess
                 has
                 here
                 no
                 place
                 .
                 An
                 Infinite
                 Desirable
                 can
                 never
                 be
                 too
                 much
                 desired
                 .
                 God
                 is
                 the
                 Measure
                 of
                 all
                 Love
                 ,
                 every
                 thing
                 being
                 lovely
                 only
                 so
                 far
                 as
                 it
                 participates
                 of
                 him
                 ,
                 and
                 consequently
                 the
                 Measure
                 of
                 loving
                 him
                 is
                 to
                 love
                 him
                 without
                 Measure
                 .
                 The
                 Philosopher
                 sayes
                 well
                 in
                 his
                 Politics
                 ,
                 that
                 
                   the
                   Appetite
                   of
                   the
                   End
                   is
                   alwaies
                   without
                   end
                   or
                   Term
                   ,
                
                 
                 
                   and
                   that
                   bounds
                   and
                   stints
                   are
                   only
                   in
                   those
                   things
                   that
                   are
                   in
                   order
                   to
                   the
                   End.
                
                 God
                 therefore
                 being
                 our
                 End
                 we
                 can
                 never
                 love
                 him
                 to
                 excess
                 ,
                 no
                 nor
                 the
                 Angels
                 in
                 Heaven
                 neither
                 .
                 Indeed
                 the
                 thing
                 is
                 Absolutely
                 as
                 well
                 as
                 Relatively
                 impossible
                 ,
                 for
                 as
                 the
                 Narrowness
                 of
                 our
                 
                 Nature
                 will
                 hinder
                 us
                 from
                 loving
                 him
                 enough
                 ,
                 so
                 the
                 infinite
                 Fulness
                 of
                 his
                 own
                 makes
                 him
                 uncapable
                 of
                 being
                 lov'd
                 
                   too
                   much
                
                 .
              
               
                 14.
                 
                 And
                 thus
                 much
                 for
                 the
                 Love
                 of
                 God.
                 The
                 next
                 thing
                 that
                 we
                 are
                 to
                 desire
                 is
                 the
                 good
                 of
                 the
                 Community
                 .
                 This
                 next
                 to
                 God
                 is
                 the
                 greatest
                 possible
                 good
                 .
                 For
                 't
                 is
                 the
                 good
                 of
                 the
                 whole
                 ,
                 than
                 which
                 nothing
                 can
                 be
                 greater
                 .
                 The
                 good
                 of
                 the
                 Community
                 is
                 the
                 End
                 ,
                 the
                 Measure
                 ,
                 the
                 Accomplishment
                 and
                 the
                 final
                 result
                 of
                 all
                 private
                 goods
                 .
                 Hither
                 they
                 all
                 point
                 ,
                 and
                 here
                 they
                 all
                 conspire
                 and
                 concentre
                 .
                 And
                 consequently
                 this
                 is
                 the
                 greatest
                 Beauty
                 ,
                 the
                 greatest
                 Order
                 ,
                 and
                 the
                 greatest
                 Harmony
                 that
                 can
                 possibly
                 result
                 from
                 the
                 Creature
                 ,
                 and
                 is
                 the
                 very
                 next
                 Resemblance
                 of
                 the
                 Perfection
                 of
                 God
                 ,
                 who
                 is
                 
                   all
                   in
                   all
                
                 .
              
               
                 15
                 This
                 therefore
                 being
                 the
                 greatest
                 Delectable
                 good
                 in
                 it self
                 ,
                 it
                 ought
                 to
                 be
                 so
                 also
                 
                   to
                   us
                
                 ,
                 who
                 are
                 to
                 love
                 and
                 desire
                 this
                 good
                 of
                 the
                 Community
                 beyond
                 
                 all
                 private
                 good
                 whatsoever
                 .
                 Nay
                 we
                 ought
                 to
                 desire
                 private
                 good
                 no
                 further
                 than
                 as
                 't
                 is
                 conducive
                 to
                 ,
                 or
                 at
                 least
                 consistent
                 with
                 the
                 Public
                 Interest
                 .
                 For
                 I
                 consider
                 Society
                 as
                 a
                 Musical
                 Instrument
                 ,
                 consisting
                 of
                 variety
                 of
                 strings
                 of
                 different
                 sizes
                 ,
                 and
                 strain'd
                 up
                 to
                 different
                 pitches
                 ,
                 some
                 of
                 whose
                 Sounds
                 ,
                 though
                 ungrateful
                 in
                 some
                 junctures
                 ,
                 are
                 yet
                 Musical
                 as
                 they
                 stand
                 in
                 relation
                 to
                 others
                 ,
                 and
                 in
                 order
                 to
                 a
                 Common
                 design
                 .
                 Now
                 tho
                 't
                 is
                 Natural
                 to
                 desire
                 the
                 grateful
                 sound
                 of
                 every
                 string
                 singly
                 ,
                 were
                 this
                 equally
                 conducing
                 to
                 the
                 harmony
                 of
                 the
                 whole
                 ,
                 yet
                 certainly
                 no
                 body
                 is
                 so
                 unreasonably
                 absurd
                 ,
                 as
                 to
                 desire
                 that
                 this
                 or
                 that
                 Discord
                 should
                 be
                 turned
                 into
                 a
                 sound
                 singly
                 more
                 grateful
                 ,
                 to
                 the
                 prejudice
                 of
                 the
                 general
                 harmony
                 ,
                 which
                 is
                 of
                 infinitely
                 greater
                 Consequence
                 ,
                 than
                 the
                 single
                 gratefulness
                 of
                 one
                 or
                 two
                 Particular
                 Strings
                 .
              
               
                 16
                 And
                 this
                 is
                 the
                 Case
                 of
                 us
                 men
                 in
                 Society
                 ,
                 and
                 this
                 ought
                 to
                 be
                 our
                 measure
                 .
                 
                 We
                 ought
                 to
                 consider
                 our selves
                 as
                 so
                 many
                 strings
                 of
                 one
                 great
                 Instrument
                 ,
                 and
                 not
                 affect
                 any
                 Pitch
                 or
                 Degree
                 more
                 grateful
                 to
                 our selves
                 ,
                 to
                 the
                 prejudice
                 of
                 the
                 common
                 harmony
                 ,
                 the
                 good
                 of
                 the
                 Community
                 ,
                 which
                 is
                 the
                 most
                 delectable
                 good
                 ,
                 and
                 ought
                 by
                 us
                 to
                 be
                 most
                 Cordially
                 tender'd
                 ,
                 and
                 Principally
                 regarded
                 .
                 Especially
                 considering
                 that
                 this
                 is
                 the
                 good
                 which
                 God
                 himself
                 cheifly
                 proposes
                 ,
                 and
                 principally
                 regards
                 both
                 in
                 the
                 Creation
                 and
                 government
                 of
                 the
                 nniverse
                 .
              
               
                 17
                 And
                 now
                 since
                 the
                 Desire
                 of
                 the
                 End
                 necessarily
                 includes
                 the
                 Desire
                 of
                 the
                 Means
                 ,
                 the
                 next
                 Object
                 of
                 our
                 Desire
                 must
                 be
                 all
                 things
                 which
                 have
                 a
                 Natural
                 Connexion
                 with
                 the
                 good
                 of
                 the
                 Community
                 .
                 And
                 here
                 't
                 is
                 supposed
                 in
                 the
                 first
                 place
                 ,
                 that
                 there
                 are
                 some
                 things
                 that
                 have
                 this
                 Natural
                 connexion
                 with
                 it
                 .
                 And
                 't
                 is
                 necessary
                 so
                 to
                 suppose
                 .
                 For
                 as
                 God
                 cannot
                 make
                 a
                 natural
                 World
                 according
                 to
                 any
                 particular
                 system
                 whatsoever
                 ,
                 but
                 there
                 
                 will
                 necessarily
                 arise
                 upon
                 it
                 some
                 certain
                 Relations
                 and
                 habitudes
                 of
                 agreement
                 and
                 disagreement
                 ;
                 some
                 Motions
                 will
                 naturally
                 make
                 for
                 its
                 order
                 and
                 Perfection
                 ,
                 and
                 some
                 against
                 it
                 .
                 So
                 is
                 it
                 impossible
                 for
                 God
                 to
                 make
                 an
                 Intellectual
                 word
                 ,
                 that
                 is
                 ,
                 to
                 constitute
                 Society
                 in
                 any
                 particular
                 condition
                 ,
                 Scheme
                 or
                 posture
                 ,
                 but
                 Relations
                 of
                 agreeable
                 and
                 disagreeable
                 will
                 naturally
                 and
                 necessarily
                 arise
                 ;
                 some
                 things
                 will
                 naturally
                 make
                 for
                 its
                 order
                 and
                 convenience
                 ,
                 and
                 some
                 things
                 will
                 be
                 as
                 naturally
                 contrary
                 to
                 it
                 .
                 And
                 this
                 without
                 any
                 arbitrary
                 interposition
                 of
                 God
                 by
                 the
                 mere
                 natural
                 result
                 and
                 necessity
                 of
                 things
                 .
                 For
                 to
                 recur
                 again
                 to
                 the
                 instance
                 of
                 a
                 Musical
                 Instrument
                 ,
                 let
                 an
                 Instrument
                 be
                 so
                 and
                 so
                 made
                 ,
                 so
                 and
                 so
                 strung
                 ,
                 and
                 so
                 and
                 so
                 tuned
                 ,
                 and
                 some
                 certain
                 strokes
                 upon
                 it
                 will
                 necessarily
                 be
                 harmonical
                 ,
                 and
                 other
                 some
                 as
                 necessarily
                 disharmonical
                 .
                 But
                 now
                 let
                 the
                 Instrument
                 be
                 tuned
                 another
                 way
                 ,
                 and
                 the
                 Relations
                 
                 of
                 convenience
                 and
                 disconvenience
                 will
                 alter
                 ,
                 the
                 same
                 strokes
                 ,
                 that
                 were
                 before
                 disharmonical
                 ,
                 may
                 be
                 now
                 harmonical
                 ,
                 and
                 so
                 on
                 the
                 contrary
                 .
                 But
                 yet
                 still
                 some
                 strokes
                 will
                 be
                 naturally
                 agreeable
                 and
                 some
                 disagreeable
                 ,
                 let
                 the
                 Instrument
                 be
                 set
                 which
                 way
                 you
                 please
                 .
                 The
                 Application
                 of
                 this
                 to
                 Society
                 is
                 too
                 obvious
                 to
                 insist
                 upon
                 .
              
               
                 18
                 To
                 proceed
                 therefore
                 ,
                 it
                 being
                 supposed
                 that
                 there
                 are
                 some
                 things
                 ,
                 which
                 have
                 a
                 natural
                 connexion
                 with
                 the
                 good
                 of
                 the
                 Community
                 ,
                 the
                 next
                 obligation
                 of
                 our
                 Love
                 will
                 be
                 ,
                 that
                 whatsoever
                 has
                 this
                 natural
                 connexion
                 be
                 will'd
                 and
                 desired
                 by
                 us
                 .
                 For
                 as
                 the
                 good
                 of
                 the
                 Community
                 is
                 the
                 greatest
                 Delectable
                 good
                 ,
                 so
                 that
                 which
                 has
                 a
                 natural
                 Connexion
                 with
                 it
                 is
                 the
                 greatest
                 Proffitable
                 good
                 ,
                 and
                 is
                 therefore
                 to
                 be
                 lov'd
                 with
                 the
                 same
                 love
                 wherewith
                 we
                 love
                 the
                 good
                 of
                 the
                 Community
                 it self
                 ,
                 wherein
                 is
                 also
                 implied
                 that
                 whatever
                 has
                 an
                 opposite
                 
                 Relation
                 is
                 in
                 the
                 same
                 manner
                 to
                 be
                 hated
                 and
                 abhorred
                 .
                 For
                 this
                 is
                 the
                 
                   general
                   Reason
                
                 of
                 Moral
                 good
                 and
                 Evil
                 ,
                 of
                 Vertue
                 and
                 Vice
                 ,
                 and
                 the
                 
                   Prime
                   Fundamental
                
                 Law
                 of
                 Nature
                 ,
                 which
                 never
                 can
                 cease
                 of
                 expire
                 ,
                 however
                 the
                 Particular
                 Instances
                 may
                 change
                 according
                 to
                 the
                 variation
                 of
                 the
                 
                   Intellectual
                   Systeme
                
                 :
                 As
                 I
                 have
                 more
                 fully
                 shewn
                 in
                 another
                 Discourse
                 ,
                 
                 and
                 shall
                 therefore
                 here
                 no
                 further
                 enlarge
                 upon
                 it
                 .
              
               
                 19.
                 
                 And
                 now
                 because
                 with
                 relation
                 to
                 the
                 present
                 posture
                 of
                 the
                 Intellectual
                 world
                 ,
                 there
                 are
                 some
                 particular
                 things
                 in
                 Specie
                 ,
                 which
                 have
                 this
                 natural
                 connexion
                 with
                 the
                 interest
                 of
                 the
                 Community
                 ,
                 such
                 as
                 Justice
                 ,
                 Temperance
                 ,
                 Fortitude
                 ,
                 Patience
                 ,
                 Humility
                 ,
                 Veracity
                 ,
                 Fidelity
                 and
                 the
                 like
                 ;
                 hence
                 it
                 comes
                 to
                 pass
                 that
                 these
                 are
                 to
                 be
                 lov'd
                 and
                 will'd
                 by
                 us
                 ,
                 by
                 vertue
                 of
                 that
                 general
                 Canon
                 ,
                 that
                 whatever
                 naturally
                 serve
                 to
                 the
                 good
                 of
                 the
                 Community
                 is
                 to
                 be
                 loved
                 ,
                 to
                 which
                 these
                 are
                 
                 reduced
                 as
                 special
                 Instances
                 and
                 exemplifications
                 .
              
               
                 20
                 But
                 I
                 do
                 not
                 think
                 my self
                 obliged
                 to
                 descend
                 to
                 a
                 particular
                 prosecution
                 of
                 these
                 or
                 any
                 other
                 vertues
                 ,
                 it
                 being
                 not
                 my
                 design
                 to
                 insist
                 upon
                 Particulars
                 ,
                 but
                 only
                 to
                 lay
                 down
                 such
                 
                   general
                   Principles
                
                 ,
                 upon
                 which
                 a
                 more
                 Particular
                 Scheme
                 of
                 Morality
                 may
                 be
                 erected
                 ,
                 or
                 into
                 which
                 those
                 Particular
                 Morals
                 which
                 are
                 already
                 extant
                 may
                 and
                 ought
                 to
                 be
                 resolv'd
                 .
                 And
                 besides
                 having
                 brought
                 the
                 Reader
                 into
                 the
                 Road
                 ,
                 I
                 think
                 I
                 may
                 now
                 be
                 excused
                 from
                 attending
                 him
                 any
                 further
                 ,
                 and
                 shall
                 therefore
                 advance
                 to
                 some
                 other
                 Theoryes
                 of
                 more
                 remote
                 and
                 uncommon
                 observation
                 .
              
               
                 21
                 Having
                 therefore
                 fix'd
                 the
                 general
                 Bounds
                 of
                 Duty
                 by
                 shewing
                 what
                 we
                 must
                 desire
                 ,
                 I
                 proceed
                 to
                 consider
                 the
                 Bounds
                 of
                 Liberty
                 by
                 shewing
                 what
                 we
                 may
                 desire
                 .
                 Now
                 the
                 Measures
                 of
                 this
                 are
                 either
                 General
                 or
                 Particular
                 .
                 The
                 general
                 Measures
                 are
                 two
                 .
                 The
                 
                 First
                 is
                 ,
                 that
                 we
                 may
                 desire
                 any
                 thing
                 that
                 is
                 not
                 contrary
                 to
                 what
                 we
                 must
                 desire
                 .
                 From
                 this
                 arises
                 the
                 second
                 general
                 Measure
                 ,
                 which
                 is
                 that
                 we
                 may
                 desire
                 any
                 thing
                 that
                 is
                 not
                 contrary
                 or
                 Prejudicial
                 to
                 the
                 
                   good
                   of
                   Society
                
                 .
              
               
                 22
                 Now
                 as
                 to
                 the
                 Particular
                 Measures
                 ,
                 there
                 is
                 too
                 much
                 variety
                 in
                 them
                 to
                 be
                 all
                 minutely
                 and
                 punctually
                 consider'd
                 .
                 And
                 besides
                 it
                 would
                 be
                 a
                 needless
                 as
                 well
                 as
                 a
                 tedious
                 undertaking
                 .
                 I
                 shall
                 therefore
                 only
                 touch
                 upon
                 the
                 more
                 considerable
                 Instances
                 ,
                 and
                 such
                 as
                 have
                 not
                 been
                 made
                 the
                 subject
                 of
                 ordinary
                 speculation
                 .
                 And
                 the
                 first
                 Instance
                 of
                 our
                 Liberty
                 which
                 I
                 shall
                 consider
                 ,
                 is
                 that
                 we
                 may
                 desire
                 Pleasure
                 .
                 First
                 because
                 the
                 Desire
                 of
                 it
                 is
                 Necessary
                 and
                 invincible
                 ,
                 implanted
                 in
                 us
                 by
                 the
                 Author
                 of
                 our
                 Nature
                 ,
                 and
                 which
                 we
                 can
                 no
                 more
                 devest
                 our selves
                 of
                 ,
                 than
                 we
                 can
                 of
                 any
                 the
                 most
                 essential
                 part
                 of
                 our
                 constition
                 .
                 2ly
                 Because
                 pleasure
                 as
                 such
                 in
                 the
                 common
                 Nature
                 of
                 it
                 is
                 singly
                 and
                 simply
                 good
                 ,
                 
                 and
                 in
                 no
                 respect
                 or
                 combination
                 evil
                 .
                 It
                 is
                 singly
                 and
                 simply
                 good
                 ,
                 because
                 convenient
                 and
                 agreeable
                 ,
                 and
                 in
                 no
                 respect
                 or
                 combination
                 evil
                 ,
                 because
                 
                   as
                   such
                
                 not
                 against
                 the
                 good
                 of
                 the
                 Community
                 .
              
               
                 23
                 For
                 if
                 pleasure
                 
                   as
                   such
                
                 were
                 against
                 the
                 good
                 of
                 the
                 Community
                 ,
                 then
                 
                   every
                   Particular
                
                 pleasure
                 would
                 be
                 so
                 ,
                 because
                 every
                 particular
                 Pleasure
                 partakes
                 of
                 the
                 common
                 nature
                 of
                 pleasure
                 ,
                 which
                 would
                 then
                 be
                 enough
                 to
                 render
                 it
                 evil
                 ,
                 the
                 least
                 defect
                 being
                 a
                 sufficient
                 reason
                 to
                 make
                 any
                 thing
                 so
                 .
                 But
                 now
                 this
                 is
                 so
                 far
                 from
                 being
                 true
                 ,
                 that
                 not
                 only
                 some
                 Pleasures
                 are
                 laudable
                 and
                 excellent
                 ,
                 but
                 on
                 the
                 contrary
                 no
                 particular
                 pleasure
                 is
                 evil
                 so
                 far
                 as
                 Pleasure
                 ,
                 but
                 only
                 by
                 reason
                 of
                 some
                 accidental
                 Combinations
                 and
                 Circumstances
                 ,
                 wherein
                 some
                 higher
                 Interest
                 is
                 opposed
                 by
                 it
                 .
                 Now
                 this
                 is
                 so
                 far
                 from
                 making
                 against
                 Pleasure
                 ,
                 that
                 it
                 makes
                 strongly
                 for
                 it
                 .
                 For
                 if
                 the
                 enjoyment
                 of
                 particular
                 pleasures
                 be
                 
                 then
                 only
                 and
                 in
                 such
                 Instances
                 and
                 Circumstances
                 restrain'd
                 ,
                 when
                 the
                 interest
                 of
                 some
                 greater
                 Happiness
                 is
                 thereby
                 cross'd
                 ,
                 it
                 follows
                 that
                 pleasure
                 it self
                 is
                 a
                 thing
                 principally
                 regarded
                 and
                 provided
                 for
                 by
                 God
                 ;
                 and
                 consequently
                 that
                 it
                 is
                 good
                 in
                 it self
                 ,
                 and
                 therefore
                 may
                 be
                 desired
                 by
                 us
                 .
              
               
                 24
                 So
                 much
                 as
                 to
                 the
                 Desire
                 of
                 Pleasure
                 in
                 general
                 ,
                 or
                 as
                 such
                 .
                 Now
                 concerning
                 Particular
                 Pleasures
                 I
                 propose
                 these
                 
                   two
                   general
                   Canons
                
                 ,
                 which
                 I
                 think
                 will
                 hold
                 in
                 all
                 Instances
                 whatsoever
                 .
                 First
                 that
                 that
                 Pleasure
                 which
                 has
                 no
                 trouble
                 or
                 pain
                 annex'd
                 ,
                 may
                 ,
                 nay
                 indeed
                 cannot
                 but
                 be
                 embraced
                 ;
                 as
                 on
                 the
                 contrary
                 ,
                 that
                 Pain
                 which
                 has
                 no
                 Pleasure
                 annex'd
                 is
                 to
                 be
                 avoided
                 .
                 The
                 other
                 Canon
                 is
                 ,
                 that
                 that
                 pleasure
                 which
                 either
                 hinders
                 a
                 greater
                 pleasure
                 ,
                 or
                 causes
                 a
                 greater
                 pain
                 is
                 to
                 be
                 nill'd
                 and
                 avoided
                 ,
                 as
                 on
                 the
                 contrary
                 that
                 pain
                 which
                 either
                 takes
                 off
                 a
                 greater
                 Pain
                 ,
                 or
                 causes
                 a
                 greater
                 pleasure
                 is
                 to
                 be
                 will'd
                 and
                 embraced
                 .
                 By
                 
                 these
                 two
                 general
                 Canons
                 we
                 are
                 to
                 regulate
                 our
                 desire
                 of
                 particular
                 pleasures
                 .
              
               
                 25
                 But
                 now
                 of
                 Particular
                 Pleasures
                 ,
                 some
                 are
                 Intellectual
                 and
                 some
                 are
                 Sensual
                 .
                 As
                 to
                 Intellectual
                 Pleasures
                 there
                 is
                 no
                 question
                 to
                 be
                 made
                 ,
                 but
                 that
                 any
                 of
                 them
                 may
                 be
                 desired
                 as
                 to
                 their
                 kind
                 ,
                 only
                 there
                 are
                 some
                 Measures
                 to
                 be
                 observ'd
                 with
                 reference
                 to
                 their
                 Degree
                 ,
                 Time
                 ,
                 Place
                 ,
                 and
                 other
                 Circumstances
                 which
                 are
                 too
                 numerous
                 to
                 define
                 ,
                 and
                 withal
                 too
                 obvious
                 to
                 need
                 it
                 ,
                 and
                 may
                 therefore
                 be
                 left
                 to
                 the
                 Discretion
                 of
                 common
                 Prudence
                 to
                 determine
                 according
                 to
                 the
                 two
                 preceding
                 general
                 Canons
                 .
              
               
                 26
                 But
                 now
                 concerning
                 sensual
                 pleasure
                 ,
                 especially
                 that
                 eminent
                 Species
                 of
                 it
                 which
                 we
                 call
                 Venereal
                 ,
                 there
                 is
                 more
                 difficulty
                 .
                 Of
                 this
                 it
                 may
                 be
                 doubted
                 whether
                 it
                 be
                 in
                 its
                 self
                 Evil
                 or
                 no.
                 Some
                 we
                 know
                 among
                 the
                 Ancients
                 have
                 expressly
                 thought
                 so
                 ,
                 and
                 upon
                 this
                 ground
                 have
                 condemn'd
                 the
                 
                 use
                 of
                 Marriage
                 ,
                 as
                 namely
                 ,
                 the
                 Sect
                 of
                 the
                 Essenes
                 among
                 the
                 Jews
                 ,
                 
                   Tatianus
                   ,
                   Marcion
                   ,
                   Manichaeus
                
                 and
                 others
                 .
                 And
                 though
                 these
                 were
                 censured
                 as
                 Hereticks
                 ,
                 yet
                 nothing
                 more
                 common
                 even
                 among
                 Orthodox
                 and
                 approv'd
                 Writers
                 ,
                 than
                 to
                 let
                 fall
                 such
                 expressions
                 ,
                 from
                 which
                 the
                 same
                 conclusion
                 will
                 follow
                 .
                 For
                 when
                 they
                 tax
                 the
                 immorality
                 of
                 some
                 particular
                 instances
                 of
                 Sensual
                 Pleasure
                 (
                 suppose
                 Adultery
                 or
                 Fornication
                 )
                 they
                 don't
                 ground
                 their
                 charge
                 wholely
                 upon
                 those
                 Civil
                 inconveniences
                 ,
                 which
                 either
                 of
                 them
                 bring
                 upon
                 Society
                 in
                 their
                 respective
                 Circumstances
                 ,
                 but
                 resolve
                 part
                 of
                 their
                 immorality
                 into
                 sensuality
                 as
                 such
                 ,
                 abstracted
                 from
                 those
                 other
                 ill
                 Consequences
                 .
                 They
                 condem
                 them
                 not
                 only
                 as
                 unjust
                 ,
                 as
                 injurious
                 ,
                 as
                 inconvenient
                 to
                 the
                 Public
                 ,
                 &c.
                 but
                 also
                 as
                 Sensual
                 :
                 Now
                 if
                 any
                 particular
                 sensual
                 pleasure
                 be
                 evil
                 as
                 sensual
                 ,
                 then
                 't
                 will
                 unavoidably
                 follow
                 that
                 sensual
                 pleasure
                 
                   as
                   such
                
                 is
                 evil
                 .
              
               
               
                 27
                 And
                 that
                 it
                 is
                 so
                 ,
                 a
                 man
                 might
                 be
                 further
                 induced
                 to
                 think
                 ,
                 when
                 he
                 observes
                 that
                 in
                 the
                 Divine
                 Writings
                 (
                 not
                 to
                 say
                 any
                 thing
                 of
                 our
                 Common
                 way
                 of
                 Discourse
                 )
                 such
                 peculiar
                 Epithets
                 of
                 Infamy
                 are
                 given
                 to
                 certain
                 Instances
                 of
                 sensual
                 Pleasure
                 ,
                 which
                 can
                 belong
                 to
                 them
                 on
                 no
                 other
                 score
                 than
                 as
                 
                   as
                   Sensual
                
                 .
                 Nay
                 and
                 as
                 if
                 here
                 lay
                 the
                 very
                 Point
                 of
                 the
                 Immorality
                 ,
                 they
                 often
                 receive
                 a
                 Denomination
                 from
                 the
                 Sensual
                 Pleasure
                 ,
                 but
                 never
                 from
                 the
                 injustice
                 ,
                 unfaithfulness
                 or
                 the
                 like
                 .
                 Thus
                 is
                 Adultery
                 call'd
                 the
                 sin
                 of
                 Vncleanness
                 .
                 And
                 Adulterers
                 are
                 common
                 call'd
                 unclean
                 Persons
                 ,
                 
                   Filthy
                   ,
                   brutish
                
                 ,
                 &c.
                 
                 In
                 like
                 manner
                 David
                 in
                 his
                 Penitentials
                 for
                 that
                 sin
                 insists
                 cheifly
                 upon
                 the
                 
                   sensual
                   part
                
                 of
                 it
                 ,
                 and
                 accordingly
                 speaks
                 of
                 
                   washing
                   ,
                   cleansing
                
                 ,
                 and
                 
                   making
                   clean
                
                 .
                 From
                 all
                 which
                 a
                 man
                 would
                 be
                 tempted
                 to
                 gather
                 that
                 the
                 Moral
                 ilness
                 of
                 Adultery
                 were
                 at
                 least
                 partly
                 to
                 be
                 resolv'd
                 into
                 the
                 sensuality
                 of
                 it
                 ,
                 and
                 consequently
                 that
                 
                 sensual
                 pleasure
                 is
                 in
                 it self
                 or
                 as
                 such
                 evil
                 .
              
               
                 28
                 And
                 this
                 seems
                 yet
                 more
                 probable
                 from
                 the
                 consideration
                 of
                 a
                 certain
                 Instance
                 of
                 Sensual
                 Pleasure
                 ,
                 wherein
                 there
                 seems
                 to
                 be
                 nothing
                 besides
                 the
                 mere
                 sensuality
                 .
                 As
                 namely
                 
                   voluntary
                   Pollution
                
                 .
                 And
                 yet
                 this
                 is
                 universally
                 condemn'd
                 as
                 immoral
                 ,
                 and
                 consequently
                 sensual
                 pleasure
                 seems
                 to
                 be
                 in
                 it self
                 evil
                 .
              
               
                 29.
                 
                 As
                 it
                 does
                 yet
                 further
                 from
                 those
                 sharp
                 invectives
                 ,
                 which
                 the
                 Moral
                 writers
                 of
                 all
                 ages
                 have
                 ever
                 used
                 against
                 it
                 as
                 a
                 low
                 ,
                 base
                 ,
                 brutish
                 and
                 dishonorable
                 thing
                 ,
                 and
                 from
                 that
                 Shame
                 which
                 naturally
                 attends
                 it
                 ,
                 even
                 in
                 Circumstances
                 professedly
                 lawful
                 ,
                 whereby
                 men
                 seem
                 naturally
                 conscious
                 of
                 some
                 
                   Moral
                   incongruity
                
                 in
                 the
                 thing
                 purely
                 as
                 such
                 .
              
               
                 30
                 But
                 now
                 to
                 all
                 this
                 I
                 need
                 oppose
                 but
                 these
                 two
                 things
                 .
                 First
                 that
                 if
                 sensual
                 pleasure
                 were
                 evil
                 in
                 it self
                 or
                 as
                 such
                 ,
                 it
                 would
                 be
                 so
                 in
                 all
                 its
                 Instances
                 .
                 
                 This
                 is
                 an
                 undeniable
                 Consequence
                 .
                 But
                 now
                 that
                 it
                 is
                 not
                 so
                 in
                 all
                 its
                 Instances
                 ,
                 is
                 plain
                 from
                 the
                 Divine
                 Institution
                 of
                 Marriage
                 .
                 And
                 therefore
                 it
                 is
                 not
                 evil
                 in
                 its
                 self
                 .
                 For
                 it
                 must
                 not
                 be
                 thought
                 (
                 as
                 some
                 seem
                 to
                 fancy
                 )
                 that
                 Marriage
                 makes
                 that
                 good
                 which
                 was
                 in
                 it self
                 evil
                 .
                 For
                 if
                 once
                 evil
                 in
                 it self
                 ,
                 it
                 must
                 eternally
                 and
                 universally
                 be
                 so
                 ,
                 and
                 consequently
                 even
                 in
                 Marriage
                 it self
                 ,
                 that
                 as
                 to
                 
                   Sensual
                   Pleasure
                
                 being
                 the
                 same
                 with
                 Fornication
                 or
                 Adultery
                 .
                 But
                 sensual
                 pleasure
                 is
                 not
                 evil
                 in
                 Marriage
                 ,
                 therefore
                 not
                 in
                 it self
                 or
                 as
                 such
                 .
                 This
                 is
                 Demonstration
                 .
              
               
                 31
                 To
                 this
                 I
                 further
                 add
                 that
                 even
                 the
                 grossest
                 Pleasure
                 of
                 Sense
                 ,
                 is
                 one
                 of
                 the
                 remoter
                 Participations
                 of
                 God.
                 For
                 it
                 must
                 be
                 granted
                 to
                 be
                 at
                 least
                 a
                 
                   Natural
                   good
                
                 ,
                 and
                 every
                 particular
                 good
                 be
                 it
                 what
                 it
                 will
                 ,
                 is
                 a
                 Ray
                 and
                 Emanation
                 of
                 the
                 universal
                 good
                 .
                 But
                 now
                 nothing
                 of
                 God
                 can
                 be
                 simply
                 and
                 absolutely
                 evil
                 .
                 And
                 besides
                 ,
                 I
                 consider
                 
                 that
                 in
                 the
                 Human
                 frame
                 God
                 has
                 prepared
                 Organs
                 and
                 Instruments
                 for
                 the
                 use
                 of
                 Sensual
                 Pleasure
                 ,
                 and
                 that
                 he
                 has
                 also
                 given
                 us
                 Natural
                 Appetites
                 and
                 Inclinations
                 to
                 it
                 .
                 Whereby
                 it
                 appears
                 that
                 God
                 has
                 provided
                 for
                 the
                 gratification
                 of
                 the
                 Animal
                 as
                 well
                 as
                 the
                 Divine
                 life
                 .
                 And
                 though
                 this
                 is
                 to
                 be
                 
                   chiefly
                   nourish'd
                
                 ,
                 yet
                 the
                 other
                 is
                 not
                 to
                 be
                 starv'd
                 .
                 For
                 it
                 is
                 a
                 Tree
                 of
                 Gods
                 own
                 planting
                 ,
                 and
                 therefore
                 the
                 Fruit
                 of
                 it
                 may
                 be
                 good
                 for
                 Food
                 ,
                 as
                 well
                 as
                 Fair
                 to
                 the
                 eye
                 .
                 For
                 there
                 can
                 be
                 nothing
                 simply
                 evil
                 in
                 the
                 
                   Paradise
                   of
                   God.
                
                 As
                 t
                 is
                 finely
                 made
                 out
                 by
                 the
                 excellent
                 
                   Doctor
                   More
                
                 in
                 several
                 places
                 of
                 his
                 
                   Conjectura
                   Cabalistica
                
                 ,
                 where
                 the
                 Reader
                 may
                 find
                 this
                 Argument
                 copiously
                 and
                 very
                 excellently
                 managed
                 .
              
               
                 32
                 I
                 conclude
                 therefore
                 that
                 Sensual
                 Pleasure
                 is
                 not
                 in
                 its
                 own
                 simple
                 Nature
                 evil
                 ,
                 and
                 Consequently
                 that
                 no
                 Particular
                 Instance
                 of
                 it
                 is
                 evil
                 barely
                 as
                 being
                 Sensual
                 (
                 for
                 if
                 so
                 then
                 sensual
                 pleasure
                 as
                 such
                 would
                 be
                 evil
                 )
                 but
                 
                 only
                 as
                 it
                 stands
                 invested
                 with
                 some
                 Circumstances
                 ,
                 which
                 make
                 it
                 inconsistent
                 with
                 some
                 higher
                 good
                 ,
                 the
                 good
                 of
                 society
                 .
                 Thus
                 in
                 voluntary
                 Pollution
                 there
                 is
                 a
                 deordination
                 from
                 the
                 End
                 of
                 Nature
                 ,
                 Generation
                 ,
                 and
                 herein
                 consists
                 its
                 evil
                 ,
                 not
                 in
                 its
                 being
                 a
                 
                   sensual
                   pleasure
                
                 .
                 And
                 accordingly
                 we
                 find
                 that
                 those
                 other
                 Pleasures
                 of
                 sense
                 ,
                 which
                 are
                 not
                 appropriated
                 by
                 Nature
                 to
                 any
                 peculiar
                 end
                 ,
                 are
                 in
                 their
                 use
                 wholely
                 indifferent
                 ,
                 as
                 using
                 rich
                 Perfumes
                 ,
                 drinking
                 delicious
                 Wines
                 ,
                 &c.
                 
                 Thus
                 again
                 in
                 Fornication
                 ,
                 though
                 the
                 end
                 of
                 generation
                 may
                 be
                 here
                 serv'd
                 ,
                 yet
                 the
                 ends
                 of
                 
                   Convenient
                   Education
                
                 cannot
                 .
                 And
                 herein
                 lies
                 the
                 evil
                 of
                 this
                 ,
                 not
                 in
                 its
                 being
                 an
                 act
                 of
                 sensuality
                 or
                 a
                 sensual
                 Pleasure
                 .
              
               
                 33
                 But
                 because
                 there
                 are
                 some
                 that
                 are
                 ready
                 to
                 call
                 in
                 question
                 the
                 
                   natural
                   immorality
                
                 of
                 simple
                 Fornication
                 ,
                 and
                 those
                 that
                 do
                 allow
                 it
                 are
                 scarce
                 resolv'd
                 where
                 to
                 fix
                 it
                 ,
                 't
                 will
                 not
                 be
                 amiss
                 to
                 prosecute
                 this
                 a
                 little
                 further
                 .
                 
                 The
                 best
                 Account
                 that
                 I
                 know
                 of
                 this
                 matter
                 ,
                 is
                 that
                 which
                 is
                 given
                 by
                 
                   Tho.
                   Aquinas
                
                 ,
                 
                 and
                 indeed
                 I
                 think
                 it
                 very
                 Full
                 ,
                 rational
                 and
                 satisfactory
                 .
                 And
                 because
                 I
                 cannot
                 do
                 it
                 in
                 better
                 words
                 ,
                 I
                 will
                 give
                 it
                 in
                 his
                 own
                 .
                 
                   It
                   is
                   to
                   be
                   consider'd
                
                 (
                 sayes
                 he
                 )
                 
                   that
                   in
                   those
                   Animals
                   ,
                   in
                   which
                   the
                   Female
                   alone
                   is
                   sufficient
                   for
                   the
                   bringing
                   up
                   of
                   the
                   young
                   ,
                   the
                   Male
                   and
                   Female
                   after
                   Copulation
                   remain
                   no
                   time
                   together
                   ,
                   as
                   in
                   Dogs
                   .
                   But
                   among
                   those
                   Animals
                   in
                   which
                   the
                   Female
                   is
                   not
                   sufficient
                   for
                   the
                   bringing
                   up
                   of
                   the
                   young
                   ,
                   the
                   Male
                   and
                   Female
                   after
                   Copulation
                   remain
                   together
                   ,
                   as
                   long
                   as
                   is
                   necessary
                   for
                   the
                   Education
                   and
                   Instruction
                   of
                   the
                   young
                   .
                   As
                   it
                   appears
                   in
                   some
                   Birds
                   ,
                   whose
                   young
                   ones
                   can
                   't
                   get
                   their
                   living
                   presently
                   after
                   they
                   are
                   brought
                   forth
                   .
                   For
                   since
                   Birds
                   don't
                   nourish
                   their
                   young
                   with
                   milk
                   (
                   which
                   Nature
                   has
                   made
                   ready
                   at
                   hand
                   ,
                   as
                   in
                   Beasts
                   )
                   but
                   are
                   forc'd
                   to
                   go
                   forrage
                   abroad
                   for
                   Meat
                   ,
                   and
                   besides
                   to
                   cherish
                   their
                   young
                   while
                   they
                   feed
                   them
                   ,
                   the
                   Female
                   
                   would
                   not
                   be
                   sufficient
                   alone
                   for
                   all
                   this
                   .
                   And
                   therefore
                   by
                   the
                   order
                   of
                   Providence
                   the
                   Male
                   among
                   such
                   Creatures
                   is
                   Naturally
                   inclined
                   to
                   abide
                   with
                   the
                   Female
                   for
                   the
                   Education
                   of
                   the
                   young
                   .
                   Now
                   't
                   is
                   plain
                   that
                   in
                   Human
                   kind
                   the
                   Woman
                   would
                   by
                   no
                   means
                   suffice
                   alone
                   for
                   the
                   Education
                   of
                   the
                   Child
                   ,
                   since
                   the
                   necessity
                   of
                   Human
                   life
                   requires
                   many
                   things
                   which
                   cannot
                   be
                   supplied
                   by
                   one
                   only
                   .
                   It
                   is
                   therefore
                   convenient
                   according
                   to
                   Human
                   Nature
                   that
                   the
                   Man
                   after
                   Conjunction
                   should
                   abide
                   by
                   the
                   Woman
                   ,
                   and
                   not
                   presently
                   depart
                   ,
                   and
                   take
                   up
                   indifferently
                   with
                   any
                   body
                   ,
                   as
                   't
                   is
                   among
                   those
                   that
                   Fornicate
                   .
                   Neither
                   will
                   the
                   case
                   be
                   alter'd
                   by
                   the
                   womans
                   being
                   so
                   rich
                   as
                   to
                   be
                   able
                   to
                   nourish
                   her
                   child
                   by
                   ber
                   self
                   .
                   Because
                   the
                   Natural
                   Rectitude
                   of
                   Human
                   actions
                   is
                   not
                   to
                   be
                   measured
                   according
                   to
                   those
                   things
                   ,
                   which
                   happen
                   by
                   Accident
                   in
                   one
                   Individual
                   ,
                   but
                   according
                   to
                   those
                   things
                   which
                   follow
                   the
                   whole
                   Species
                   .
                   Again
                   it
                   is
                   to
                   be
                   consider'd
                   ,
                   that
                   in
                   Human
                   kind
                   the
                   Off-spring
                   
                   does
                   not
                   only
                   need
                   nourishment
                   as
                   to
                   the
                   body
                   ,
                   like
                   other
                   Animals
                   ,
                   but
                   also
                   Instruction
                   as
                   to
                   the
                   Soul.
                   For
                   other
                   Animals
                   have
                   Natural
                   Instincts
                   by
                   which
                   they
                   may
                   provide
                   for
                   themselves
                   .
                   But
                   now
                   man
                   lives
                   by
                   Reason
                   ,
                   and
                   must
                   attain
                   to
                   discretion
                   by
                   long
                   experience
                   .
                   Whence
                   it
                   becomes
                   necessary
                   that
                   Children
                   be
                   instructed
                   by
                   their
                   experienc'd
                   Parents
                   .
                   Nor
                   are
                   they
                   capable
                   of
                   this
                   Instruction
                   assoon
                   as
                   they
                   are
                   born
                   ,
                   but
                   after
                   a
                   considerable
                   time
                   ,
                   and
                   chiefly
                   when
                   they
                   come
                   to
                   years
                   of
                   Discretion
                   .
                   For
                   to
                   this
                   Instruction
                   a
                   great
                   deal
                   of
                   time
                   is
                   required
                   ,
                   and
                   even
                   then
                   too
                   by
                   reason
                   of
                   the
                   violence
                   of
                   Passion
                   by
                   which
                   the
                   Iudgment
                   is
                   perverted
                   ,
                   they
                   will
                   want
                   not
                   only
                   to
                   be
                   instructed
                   ,
                   but
                   to
                   be
                   subdued
                   .
                   Now
                   for
                   this
                   the
                   Woman
                   alone
                   is
                   not
                   sufficient
                   ,
                   but
                   this
                   is
                   rather
                   to
                   be
                   the
                   work
                   of
                   the
                   Man
                   ,
                   whose
                   Reason
                   is
                   better
                   able
                   to
                   instruct
                   ,
                   and
                   his
                   strength
                   to
                   Correct
                   .
                   'T
                   is
                   necessary
                   therefore
                   in
                   Human
                   kind
                   to
                   take
                   care
                   of
                   the
                   Off-spring
                   not
                   for
                   a
                   short
                   time
                   as
                   in
                   Birds
                   ,
                   but
                   for
                   a
                   considerable
                   
                   space
                   of
                   life
                   .
                   And
                   therefore
                   whereas
                   t
                   is
                   necessary
                   in
                   all
                   Creatures
                   that
                   the
                   Male
                   abide
                   with
                   the
                   Female
                   as
                   long
                   as
                   the
                   Office
                   of
                   the
                   Male
                   is
                   requisite
                   for
                   the
                   Off-spring
                   ,
                   't
                   is
                   natural
                   to
                   mankind
                   that
                   the
                   Man
                   associate
                   not
                   for
                   a
                   little
                   while
                   but
                   alwaies
                   with
                   one
                   determinate
                   woman
                   .
                   And
                   this
                   Society
                   we
                   call
                   Matrimony
                   .
                   Matrimony
                   is
                   therefore
                   natural
                   to
                   mankind
                   .
                   And
                   Fornicarious
                   mixture
                   ,
                   which
                   is
                   besides
                   Matrimony
                   ,
                   is
                   against
                   the
                   good
                   of
                   Man
                   ,
                   and
                   for
                   this
                   reason
                   must
                   of
                   necessity
                   be
                   a
                   sin
                   .
                
              
               
                 34
                 Thus
                 this
                 excellent
                 and
                 most
                 exact
                 Theorist
                 ,
                 whose
                 words
                 I
                 should
                 not
                 have
                 transcribed
                 at
                 length
                 ,
                 were
                 they
                 not
                 of
                 more
                 than
                 ordinary
                 weight
                 and
                 moment
                 .
                 By
                 this
                 it
                 appears
                 ,
                 that
                 Simple
                 Fornication
                 is
                 naturally
                 immoral
                 ,
                 and
                 wherein
                 its
                 Immorality
                 lies
                 .
                 Not
                 in
                 its
                 being
                 a
                 Sensual
                 Pleasure
                 ,
                 but
                 in
                 its
                 being
                 so
                 circumstantiated
                 as
                 not
                 to
                 comport
                 with
                 the
                 good
                 of
                 society
                 .
                 And
                 what
                 I
                 observe
                 here
                 in
                 particular
                 of
                 simple
                 Fornication
                 ,
                 the
                 
                 same
                 may
                 be
                 said
                 of
                 any
                 other
                 forbidden
                 Instance
                 of
                 Sensual
                 Pleasure
                 ,
                 that
                 they
                 are
                 not
                 evil
                 as
                 sensual
                 ,
                 but
                 upon
                 the
                 Consideration
                 of
                 some
                 Accident
                 or
                 Circumstance
                 ,
                 whereby
                 they
                 interfere
                 with
                 the
                 Publick
                 interest
                 .
              
               
                 35
                 To
                 the
                 Objections
                 therefore
                 on
                 the
                 other
                 side
                 I
                 answer
                 ,
                 first
                 that
                 it
                 must
                 be
                 own'd
                 that
                 nothing
                 is
                 more
                 common
                 ,
                 even
                 among
                 approv'd
                 Writers
                 ,
                 than
                 when
                 they
                 tax
                 the
                 immorality
                 of
                 some
                 particular
                 Instances
                 of
                 sensual
                 pleasure
                 to
                 condemn
                 them
                 under
                 the
                 Formality
                 of
                 their
                 being
                 sensual
                 .
                 But
                 herein
                 is
                 their
                 mistake
                 ,
                 and
                 if
                 men
                 will
                 talk
                 confusedly
                 of
                 things
                 ,
                 and
                 assign
                 false
                 causes
                 for
                 true
                 ones
                 ,
                 who
                 can
                 help
                 it
                 ?
              
               
                 36
                 To
                 the
                 second
                 I
                 answer
                 ,
                 that
                 when
                 the
                 Scripture
                 gives
                 such
                 peculiar
                 Epithetes
                 of
                 Infamy
                 to
                 some
                 instances
                 of
                 sensual
                 pleasure
                 ,
                 that
                 can
                 belong
                 to
                 them
                 on
                 no
                 other
                 score
                 than
                 as
                 sensual
                 ,
                 it
                 must
                 be
                 confess'd
                 that
                 the
                 sensual
                 part
                 is
                 then
                 tax'd
                 .
                 But
                 then
                 this
                 
                 is
                 not
                 ,
                 must
                 not
                 be
                 understood
                 as
                 to
                 the
                 kind
                 ,
                 but
                 as
                 to
                 the
                 Degree
                 .
                 Not
                 the
                 degree
                 of
                 Pleasure
                 ,
                 but
                 the
                 degree
                 of
                 Affection
                 ,
                 it
                 being
                 a
                 plain
                 Argument
                 ,
                 that
                 men
                 are
                 too
                 much
                 set
                 upon
                 Sensual
                 Pleasure
                 ,
                 when
                 for
                 the
                 sake
                 of
                 it
                 they
                 will
                 adventure
                 to
                 gransgress
                 Order
                 ,
                 and
                 trespass
                 against
                 the
                 good
                 of
                 Society
                 .
                 And
                 this
                 indeed
                 is
                 a
                 
                   culpable
                   sensuality
                
                 .
              
               
                 37
                 To
                 the
                 third
                 I
                 answer
                 ,
                 that
                 in
                 that
                 certain
                 condemn'd
                 Instance
                 of
                 sensual
                 pleasure
                 wherein
                 there
                 seems
                 to
                 be
                 nothing
                 besides
                 the
                 mere
                 sensual
                 perception
                 ,
                 there
                 is
                 really
                 something
                 besides
                 ,
                 tho
                 not
                 according
                 to
                 a
                 Physical
                 ,
                 yet
                 according
                 to
                 a
                 
                   Moral
                   Estimation
                
                 .
                 For
                 it
                 is
                 not
                 barely
                 a
                 sensual
                 pleasure
                 ,
                 but
                 a
                 sensual
                 pleasure
                 deordinated
                 from
                 the
                 end
                 of
                 
                   God
                   and
                   Nature
                
                 ,
                 namely
                 ,
                 generation
                 ,
                 for
                 which
                 it
                 was
                 design'd
                 .
                 And
                 in
                 this
                 Deordination
                 not
                 in
                 the
                 sensuality
                 consists
                 its
                 natural
                 evil
                 and
                 Moral
                 Turpitude
                 .
              
               
                 38
                 To
                 the
                 fourth
                 I
                 answer
                 that
                 those
                 
                 severe
                 declamations
                 which
                 the
                 Moralists
                 of
                 all
                 Ages
                 have
                 made
                 against
                 sensual
                 pleasure
                 in
                 general
                 ,
                 as
                 a
                 low
                 ,
                 base
                 ,
                 brutish
                 and
                 dishonourable
                 thing
                 ,
                 must
                 either
                 be
                 understood
                 Comparatively
                 ,
                 with
                 respect
                 to
                 the
                 higher
                 character
                 of
                 Intellectual
                 Pleasures
                 ,
                 or
                 they
                 are
                 
                   ill
                   grounded
                
                 and
                 unreasonable
                 .
                 And
                 then
                 as
                 to
                 the
                 shame
                 ,
                 which
                 naturally
                 attends
                 the
                 acting
                 of
                 this
                 sensual
                 pleasure
                 in
                 all
                 its
                 instances
                 ,
                 though
                 it
                 may
                 in
                 the
                 first
                 place
                 be
                 question'd
                 whether
                 this
                 shame
                 be
                 from
                 Nature
                 or
                 no
                 ,
                 and
                 not
                 rather
                 from
                 Education
                 and
                 
                   Arbitrary
                   usages
                
                 ,
                 yet
                 for
                 the
                 present
                 I
                 will
                 suppose
                 it
                 natural
                 ,
                 and
                 the
                 Account
                 of
                 it
                 I
                 conceive
                 must
                 be
                 this
                 ,
                 it
                 being
                 a
                 thing
                 of
                 vast
                 consequence
                 and
                 Moment
                 to
                 the
                 interest
                 of
                 Sociable
                 life
                 ,
                 that
                 man
                 should
                 be
                 propagated
                 in
                 a
                 decent
                 and
                 regular
                 way
                 ,
                 and
                 not
                 as
                 Brutes
                 are
                 ,
                 God
                 thought
                 it
                 convenient
                 for
                 this
                 purpose
                 to
                 imbue
                 our
                 Natures
                 with
                 this
                 impression
                 of
                 shame
                 with
                 respect
                 to
                 venereal
                 pleasure
                 
                   in
                   general
                
                 .
                 Not
                 because
                 
                 this
                 sensual
                 delectation
                 is
                 in
                 its
                 own
                 nature
                 simply
                 evil
                 ,
                 but
                 lest
                 our
                 Inclination
                 to
                 sensual
                 pleasure
                 
                   in
                   general
                
                 should
                 betray
                 us
                 into
                 
                   those
                   instances
                
                 of
                 it
                 which
                 are
                 so
                 .
                 Which
                 this
                 natural
                 impression
                 was
                 intended
                 as
                 a
                 curb
                 to
                 prevent
                 .
                 By
                 all
                 which
                 it
                 plainly
                 appears
                 notwithstanding
                 all
                 the
                 intricacy
                 ,
                 wherewith
                 some
                 confused
                 Thinkers
                 have
                 entangled
                 this
                 matter
                 ,
                 that
                 Sensual
                 ,
                 even
                 the
                 grossest
                 sensual
                 pleasure
                 cannot
                 be
                 in
                 its
                 own
                 nature
                 and
                 as
                 such
                 evil
                 ,
                 and
                 consequently
                 that
                 it
                 may
                 be
                 desired
                 by
                 us
                 in
                 such
                 convenient
                 Circumstances
                 ,
                 wherein
                 no
                 higher
                 good
                 is
                 opposed
                 .
              
               
                 39
                 Now
                 from
                 this
                 Hypothesis
                 it
                 will
                 follow
                 first
                 ,
                 that
                 
                   Original
                   Concupiscence
                
                 must
                 be
                 far
                 otherwise
                 stated
                 than
                 usually
                 it
                 is
                 .
                 It
                 is
                 commonly
                 understood
                 to
                 be
                 a
                 vicious
                 disposition
                 or
                 Depravation
                 of
                 Nature
                 ,
                 whereby
                 we
                 become
                 inclined
                 to
                 evil
                 .
                 Now
                 if
                 you
                 ask
                 ,
                 what
                 evil
                 .
                 They
                 tell
                 you
                 ,
                 t
                 is
                 Carnal
                 or
                 sensual
                 pleasure
                 .
                 But
                 now
                 (
                 as
                 it
                 has
                 been
                 
                 abundantly
                 demonstrated
                 )
                 this
                 is
                 not
                 simply
                 and
                 in
                 its
                 own
                 nature
                 evil
                 ,
                 but
                 only
                 as
                 't
                 is
                 Circumstantiated
                 .
                 And
                 this
                 original
                 Concupiscence
                 is
                 not
                 so
                 particular
                 (
                 as
                 being
                 a
                 blind
                 Appetite
                 )
                 as
                 to
                 point
                 to
                 sensual
                 pleasure
                 in
                 this
                 or
                 that
                 Circumstance
                 ,
                 but
                 is
                 carried
                 only
                 to
                 sensual
                 pleasure
                 in
                 common
                 or
                 
                   as
                   such
                
                 .
                 Which
                 being
                 not
                 evil
                 ,
                 neither
                 can
                 the
                 inclination
                 that
                 respects
                 it
                 be
                 evil
                 or
                 sinful
                 ,
                 every
                 Act
                 or
                 Inclination
                 being
                 specified
                 from
                 its
                 Object
                 .
                 It
                 must
                 not
                 be
                 said
                 therefore
                 ,
                 that
                 this
                 Originary
                 Concupiscence
                 ,
                 or
                 natural
                 Impression
                 toward
                 sensible
                 good
                 ,
                 is
                 
                   formally
                   evil
                   and
                   sinful
                
                 ,
                 the
                 most
                 we
                 can
                 allow
                 is
                 ,
                 that
                 it
                 is
                 an
                 Occasion
                 of
                 evil
                 ,
                 the
                 strong
                 tendency
                 we
                 have
                 to
                 sensual
                 pleasure
                 in
                 common
                 ,
                 being
                 very
                 apt
                 to
                 betray
                 us
                 to
                 consent
                 to
                 the
                 enjoyment
                 of
                 it
                 in
                 
                   inconvenient
                   Instances
                
                 and
                 Circumstances
                 .
              
               
                 40
                 Another
                 Consequent
                 from
                 the
                 Premises
                 is
                 this
                 ,
                 that
                 the
                 Duty
                 and
                 vertue
                 of
                 Mortification
                 does
                 not
                 consist
                 
                 (
                 as
                 't
                 is
                 vulgarly
                 apprehended
                 )
                 in
                 removing
                 and
                 killing
                 the
                 natural
                 Desire
                 of
                 sensual
                 pleasure
                 .
                 For
                 the
                 natural
                 Desire
                 of
                 sensual
                 pleasure
                 is
                 not
                 evil
                 ,
                 its
                 Object
                 not
                 being
                 so
                 ,
                 and
                 consequently
                 not
                 to
                 be
                 eradicated
                 .
                 But
                 that
                 it
                 consists
                 in
                 such
                 a
                 due
                 Repression
                 and
                 Discipline
                 of
                 the
                 Body
                 ,
                 that
                 our
                 natural
                 desire
                 of
                 sensual
                 pleasure
                 in
                 Common
                 may
                 not
                 carry
                 us
                 to
                 the
                 express
                 willing
                 of
                 it
                 in
                 
                   such
                   instances
                
                 as
                 are
                 against
                 Order
                 ,
                 and
                 the
                 
                   good
                   of
                   Society
                
                 .
              
            
             
               
               
                 SECT
                 .
                 III.
                 The
                 Measures
                 of
                 Love
                 of
                 Benevolence
                 ,
                 particularly
                 of
                 Self-love
                 .
              
               
                 1
                 HAving
                 prescribed
                 some
                 general
                 Measures
                 for
                 the
                 Regulation
                 of
                 the
                 first
                 great
                 Branch
                 of
                 Love
                 ,
                 Love
                 of
                 Concupiscence
                 ,
                 I
                 come
                 now
                 to
                 set
                 bounds
                 to
                 the
                 other
                 Arm
                 of
                 the
                 same
                 great
                 Sea
                 ,
                 Love
                 of
                 Benevolence
                 .
                 And
                 because
                 this
                 is
                 first
                 divided
                 into
                 Self-love
                 and
                 Charity
                 ,
                 or
                 wishing
                 well
                 to
                 
                   ones
                   self
                
                 ,
                 and
                 wishing
                 well
                 to
                 some
                 other
                 Being
                 ,
                 I
                 shall
                 in
                 the
                 first
                 place
                 state
                 the
                 Measures
                 of
                 regulating
                 self-love
                 .
              
               
                 2
                 This
                 sort
                 of
                 Love
                 is
                 generally
                 the
                 most
                 irregular
                 of
                 any
                 ,
                 and
                 that
                 which
                 causes
                 irregularity
                 in
                 all
                 the
                 rest
                 .
                 We
                 love
                 our selves
                 First
                 ,
                 and
                 last
                 ,
                 and
                 most
                 of
                 all
                 .
                 Here
                 we
                 alwaies
                 begin
                 ,
                 and
                 here
                 we
                 most
                 commonly
                 end
                 ,
                 and
                 so
                 immoderate
                 are
                 we
                 in
                 it
                 that
                 we
                 prosecute
                 
                 our
                 own
                 private
                 interest
                 ,
                 not
                 only
                 without
                 any
                 respect
                 to
                 the
                 Common
                 good
                 ,
                 but
                 oftentimes
                 in
                 direct
                 Opposition
                 to
                 it
                 ,
                 and
                 so
                 we
                 can
                 but
                 secure
                 to
                 our selves
                 a
                 Plank
                 ,
                 care
                 not
                 what
                 becomes
                 of
                 the
                 Vessel
                 we
                 sail
                 in
                 .
                 This
                 is
                 the
                 great
                 Sucker
                 of
                 Society
                 ,
                 and
                 that
                 which
                 robbs
                 the
                 Body
                 Politick
                 of
                 its
                 due
                 nourishment
                 ,
                 and
                 drains
                 the
                 Common
                 Fountain
                 to
                 feed
                 our
                 own
                 lesser
                 Streams
                 .
                 Nay
                 so
                 foolishly
                 immoderate
                 and
                 inordinate
                 are
                 we
                 in
                 the
                 love
                 of
                 our selves
                 ,
                 that
                 we
                 prefer
                 our
                 own
                 little
                 interest
                 not
                 only
                 before
                 greater
                 of
                 the
                 Public
                 ,
                 but
                 before
                 greater
                 of
                 our
                 own
                 ,
                 and
                 love
                 our
                 Bodyes
                 better
                 than
                 our
                 Souls
                 ,
                 a
                 lesser
                 interest
                 that
                 's
                 present
                 better
                 than
                 a
                 greater
                 that's
                 distant
                 ,
                 tho
                 equally
                 sure
                 ,
                 ond
                 infinitely
                 greater
                 .
                 In
                 short
                 ,
                 t
                 is
                 from
                 the
                 inordinateness
                 of
                 this
                 one
                 Principle
                 ,
                 Self-love
                 ,
                 that
                 we
                 ruin
                 the
                 good
                 of
                 the
                 Community
                 here
                 ,
                 and
                 our
                 own
                 selves
                 both
                 here
                 and
                 hereafter
                 .
                 Here
                 therefore
                 is
                 great
                 need
                 of
                 Regulation
                 .
              
               
               
                 3
                 Now
                 I
                 suppose
                 the
                 Measures
                 of
                 Self-love
                 may
                 all
                 be
                 reduced
                 to
                 this
                 one
                 in
                 general
                 ,
                 viz.
                 
                   that
                   self-love
                   is
                   never
                   culpable
                   ,
                   when
                   upon
                   the
                   whole
                   matter
                   all
                   things
                   being
                   taken
                   into
                   the
                   Account
                   ,
                   we
                   do
                   truely
                   and
                   really
                   love
                   our selves
                   .
                
                 It
                 is
                 then
                 only
                 culpable
                 ,
                 when
                 we
                 love
                 our selves
                 by
                 halves
                 ,
                 and
                 in
                 some
                 particular
                 respects
                 only
                 to
                 our
                 greater
                 disadvantage
                 in
                 others
                 of
                 more
                 importance
                 .
                 And
                 because
                 this
                 we
                 generally
                 do
                 ,
                 hence
                 it
                 comes
                 to
                 pass
                 that
                 self-love
                 is
                 commonly
                 taken
                 in
                 a
                 bad
                 sense
                 ,
                 as
                 if
                 't
                 were
                 a
                 thing
                 evil
                 and
                 irregular
                 in
                 it self
                 .
                 But
                 that
                 's
                 a
                 mistake
                 ,
                 Self-love
                 is
                 a
                 Principle
                 and
                 Dictate
                 of
                 Nature
                 ,
                 and
                 the
                 Instrument
                 of
                 attaining
                 to
                 that
                 Happiness
                 ,
                 which
                 is
                 the
                 End
                 of
                 our
                 Creation
                 ,
                 and
                 consequently
                 can
                 never
                 be
                 faulty
                 ,
                 when
                 upon
                 the
                 whole
                 matter
                 all
                 things
                 consider'd
                 ,
                 it
                 is
                 a
                 true
                 Love
                 of
                 our selves
                 ,
              
               
                 4
                 Now
                 to
                 make
                 it
                 so
                 ,
                 three
                 things
                 are
                 required
                 .
                 First
                 that
                 we
                 do
                 not
                 mistake
                 our
                 
                   true
                   selves
                
                 by
                 wishing
                 well
                 
                 to
                 ,
                 or
                 consulting
                 the
                 welfare
                 of
                 our
                 worser
                 part
                 in
                 prejudice
                 to
                 our
                 better
                 ,
                 by
                 feeding
                 the
                 Brute
                 and
                 starving
                 the
                 Man.
                 This
                 would
                 be
                 to
                 love
                 our selves
                 in
                 a
                 little
                 ,
                 and
                 to
                 hate
                 our selves
                 in
                 much
                 ,
                 and
                 would
                 therefore
                 upon
                 the
                 whole
                 ,
                 better
                 deserve
                 the
                 name
                 of
                 self-hatred
                 than
                 self-love
                 .
                 If
                 therefore
                 we
                 would
                 love
                 our selves
                 truely
                 and
                 regularly
                 ,
                 we
                 must
                 learn
                 in
                 the
                 first
                 place
                 not
                 to
                 mistake
                 our
                 
                   true
                   selves
                
                 .
              
               
                 5
                 The
                 next
                 requisite
                 is
                 ,
                 that
                 we
                 do
                 not
                 mistake
                 our
                 
                   true
                   Interest
                
                 ,
                 by
                 willing
                 to
                 our selves
                 a
                 lesser
                 good
                 ,
                 when
                 the
                 having
                 it
                 will
                 cost
                 us
                 the
                 loss
                 of
                 a
                 greater
                 .
                 This
                 is
                 properly
                 that
                 
                   Foolish
                   Exchange
                
                 condemn'd
                 by
                 our
                 B.
                 Saviour
                 ;
                 'T
                 is
                 to
                 gain
                 a
                 World
                 ,
                 and
                 loose
                 a
                 Soul
                 ;
                 and
                 what
                 gain
                 's
                 that
                 ?
                 This
                 is
                 indeed
                 the
                 Bargain
                 of
                 Fools
                 and
                 Madmen
                 ,
                 and
                 yet
                 such
                 Bargains
                 we
                 usually
                 make
                 ,
                 and
                 what
                 adds
                 to
                 the
                 folly
                 ,
                 think
                 that
                 we
                 love
                 our
                 selves
                 all
                 the
                 while
                 .
                 But
                 this
                 is
                 not
                 to
                 love
                 our selves
                 truely
                 ,
                 and
                 therefore
                 not
                 Regularly
                 .
              
               
               
                 6
                 The
                 third
                 and
                 last
                 Requisite
                 for
                 the
                 Regulation
                 of
                 self-love
                 is
                 ,
                 that
                 we
                 do
                 not
                 will
                 any
                 good
                 to
                 our selves
                 ,
                 that
                 is
                 not
                 consistent
                 with
                 the
                 good
                 of
                 the
                 Community
                 .
                 And
                 that
                 not
                 only
                 because
                 the
                 Publick
                 good
                 is
                 of
                 greater
                 Consequence
                 than
                 any
                 Private
                 good
                 can
                 be
                 ,
                 but
                 also
                 because
                 that
                 which
                 is
                 against
                 the
                 good
                 of
                 the
                 Community
                 ,
                 cannot
                 be
                 upon
                 a
                 final
                 Consideration
                 of
                 things
                 really
                 for
                 the
                 good
                 of
                 any
                 Particular
                 Person
                 in
                 it
                 .
                 For
                 the
                 good
                 of
                 the
                 whole
                 is
                 the
                 good
                 of
                 the
                 Part
                 ,
                 and
                 the
                 evil
                 of
                 the
                 whole
                 is
                 the
                 evil
                 of
                 the
                 Part
                 ,
                 and
                 all
                 private
                 Interest
                 is
                 so
                 twisted
                 ,
                 complicated
                 and
                 imbarqued
                 with
                 the
                 Publick
                 ,
                 that
                 there
                 is
                 no
                 prejudicing
                 this
                 without
                 prejudicing
                 that
                 .
                 This
                 indeed
                 may
                 not
                 be
                 the
                 present
                 and
                 immediate
                 effect
                 ,
                 but
                 't
                 will
                 prove
                 so
                 in
                 the
                 consequence
                 and
                 final
                 upshot
                 .
                 For
                 Society
                 is
                 like
                 an
                 Arch
                 in
                 a
                 Building
                 ,
                 where
                 one
                 Stone
                 supports
                 another
                 ,
                 and
                 in
                 supporting
                 others
                 they
                 support
                 themselves
                 .
                 And
                 so
                 on
                 the
                 
                 contrary
                 ,
                 should
                 they
                 undermine
                 one
                 another
                 ,
                 they
                 would
                 at
                 length
                 by
                 consequence
                 undermine
                 themselves
                 .
                 He
                 therefore
                 that
                 out
                 of
                 love
                 to
                 himself
                 prosecutes
                 any
                 private
                 interest
                 to
                 the
                 Prejudice
                 of
                 Society
                 ,
                 trespasses
                 against
                 his
                 own
                 good
                 as
                 well
                 as
                 that
                 of
                 the
                 Community
                 ,
                 and
                 when
                 all
                 is
                 computed
                 ,
                 cannot
                 be
                 said
                 truely
                 and
                 really
                 to
                 love
                 himself
                 .
                 The
                 Sum
                 is
                 ,
                 to
                 make
                 our
                 self-love
                 Regular
                 and
                 according
                 to
                 Order
                 ,
                 we
                 must
                 take
                 care
                 not
                 to
                 mistake
                 our
                 
                   true
                   selves
                
                 ,
                 nor
                 our
                 
                   true
                   Interest
                
                 ,
                 and
                 that
                 we
                 don't
                 prejudice
                 the
                 Publick
                 welfare
                 ,
                 and
                 then
                 we
                 can
                 never
                 love
                 our selves
                 too
                 much
                 .
              
            
             
               
               
                 SECT
                 .
                 IV.
                 The
                 Measures
                 of
                 Common
                 Charity
                 .
              
               
                 1
                 COncerning
                 
                   Common
                   Charity
                
                 .
                 I
                 consider
                 that
                 the
                 Measures
                 of
                 it
                 may
                 all
                 breifly
                 be
                 absolv'd
                 in
                 these
                 two
                 ,
                 the
                 Object
                 of
                 it
                 ,
                 and
                 the
                 Order
                 of
                 it
                 .
                 As
                 to
                 the
                 Object
                 of
                 Charity
                 ,
                 't
                 is
                 of
                 a
                 very
                 great
                 and
                 diffused
                 latitude
                 ,
                 and
                 takes
                 in
                 first
                 
                   all
                   men
                
                 ,
                 whether
                 good
                 or
                 bad
                 ,
                 Friends
                 or
                 Enemies
                 ,
                 Neighbours
                 or
                 Strangers
                 ,
                 and
                 in
                 all
                 Respects
                 ,
                 whether
                 as
                 to
                 Soul
                 or
                 Body
                 ,
                 name
                 or
                 goods
                 &c.
                 
                 It
                 extends
                 also
                 in
                 some
                 Measure
                 to
                 the
                 very
                 
                   Irrational
                   Creatures
                
                 ,
                 it
                 being
                 one
                 of
                 the
                 Characters
                 of
                 a
                 good
                 man
                 in
                 Scripture
                 to
                 be
                 Merciful
                 to
                 his
                 Beast
                 .
                 Nay
                 it
                 reaches
                 to
                 the
                 
                   Angelical
                   Natures
                
                 themselves
                 ,
                 and
                 indeed
                 to
                 the
                 whole
                 Intellectual
                 ,
                 Rational
                 and
                 Sensitive
                 world
                 that
                 are
                 capable
                 of
                 the
                 least
                 degree
                 of
                 Benefit
                 .
              
               
                 2
                 In
                 all
                 this
                 there
                 is
                 no
                 Difficulty
                 ,
                 
                 only
                 it
                 may
                 be
                 here
                 question'd
                 ,
                 whether
                 the
                 Devils
                 and
                 Damn'd
                 Spirits
                 are
                 to
                 be
                 comprehended
                 within
                 the
                 Sphere
                 of
                 our
                 Charity
                 ?
                 To
                 which
                 I
                 answer
                 ,
                 that
                 there
                 are
                 two
                 things
                 that
                 may
                 render
                 any
                 Being
                 uncapable
                 of
                 being
                 an
                 Object
                 of
                 our
                 Charity
                 or
                 wishing
                 well
                 to
                 .
                 Either
                 
                   Perfect
                   Fulness
                
                 ,
                 or
                 
                   Perfect
                   Indigence
                
                 .
                 Now
                 't
                 is
                 the
                 Perfection
                 of
                 Indigence
                 to
                 be
                 reduced
                 to
                 such
                 a
                 Degree
                 of
                 want
                 as
                 not
                 to
                 be
                 in
                 a
                 Capacity
                 of
                 ever
                 being
                 releiv'd
                 .
                 The
                 former
                 is
                 the
                 Condition
                 of
                 God
                 ,
                 which
                 makes
                 him
                 uncapable
                 of
                 being
                 made
                 the
                 object
                 of
                 our
                 Benevolence
                 ,
                 as
                 was
                 observ'd
                 before
                 ,
                 the
                 latter
                 is
                 the
                 case
                 of
                 Devils
                 and
                 
                   Damn'd
                   Spirits
                
                 :
                 And
                 for
                 this
                 reason
                 we
                 cannot
                 will
                 any
                 good
                 to
                 them
                 ,
                 as
                 not
                 being
                 capable
                 of
                 any
                 .
                 For
                 we
                 cannot
                 exert
                 any
                 act
                 of
                 Love
                 which
                 we
                 know
                 to
                 be
                 in
                 vain
                 and
                 to
                 no
                 purpose
                 at
                 all
                 ,
                 let
                 the
                 incapacity
                 proceed
                 either
                 from
                 extream
                 Fulness
                 or
                 extream
                 Indigence
                 ;
                 for
                 what
                 is
                 there
                 that
                 should
                 excite
                 any
                 such
                 Act
                 ?
                 And
                 besides
                 
                 if
                 we
                 could
                 possibly
                 wish
                 well
                 to
                 such
                 Beings
                 ,
                 yet
                 I
                 don't
                 see
                 how
                 we
                 may
                 do
                 it
                 lawfully
                 and
                 Regularly
                 .
                 For
                 our
                 will
                 would
                 not
                 be
                 then
                 conformable
                 to
                 Gods
                 ,
                 but
                 directly
                 opposite
                 to
                 it
                 ,
                 and
                 besides
                 we
                 should
                 disapprove
                 ,
                 at
                 least
                 tacitly
                 and
                 interpretatively
                 ,
                 the
                 Iustice
                 of
                 his
                 waies
                 ,
                 by
                 thus
                 loving
                 them
                 whom
                 he
                 extremely
                 hates
                 ,
                 and
                 Blessing
                 them
                 whom
                 he
                 curses
                 and
                 abandons
                 for
                 ever
                 .
              
               
                 3
                 Thus
                 far
                 of
                 the
                 Object
                 of
                 our
                 Charity
                 .
                 Now
                 concerning
                 the
                 Order
                 of
                 it
                 ,
                 let
                 these
                 general
                 Measures
                 be
                 observ'd
                 .
                 First
                 that
                 we
                 wish
                 well
                 to
                 him
                 most
                 ,
                 who
                 is
                 most
                 likely
                 to
                 be
                 serviceable
                 to
                 the
                 Publick
                 ,
                 supposing
                 the
                 good
                 which
                 we
                 will
                 him
                 ,
                 to
                 be
                 such
                 ,
                 as
                 by
                 the
                 having
                 it
                 ,
                 he
                 become
                 more
                 capable
                 of
                 serving
                 the
                 Publick
                 .
                 Thus
                 had
                 I
                 the
                 Disposal
                 of
                 an
                 
                   Ecclesiastical
                   Benefice
                
                 ,
                 which
                 is
                 a
                 thing
                 wherein
                 the
                 good
                 of
                 the
                 Publick
                 is
                 highly
                 concern'd
                 ,
                 I
                 ought
                 certainly
                 to
                 bestow
                 it
                 upon
                 him
                 who
                 I
                 thought
                 would
                 do
                 most
                 good
                 in
                 it
                 .
                 Tho
                 
                 at
                 the
                 same
                 time
                 I
                 had
                 never
                 so
                 many
                 Friends
                 or
                 Relations
                 that
                 wanted
                 it
                 .
                 For
                 this
                 is
                 a
                 sure
                 and
                 never
                 failing
                 Rule
                 ,
                 that
                 the
                 good
                 of
                 the
                 Publick
                 is
                 alwaies
                 to
                 be
                 prefer'd
                 before
                 any
                 Private
                 interest
                 whatever
                 .
              
               
                 4
                 Secondly
                 that
                 of
                 two
                 that
                 are
                 equally
                 serviceable
                 to
                 the
                 Publick
                 ,
                 we
                 will
                 this
                 good
                 wherein
                 the
                 Publick
                 is
                 concern'd
                 ,
                 to
                 him
                 that
                 is
                 most
                 Indigent
                 ;
                 for
                 after
                 the
                 Publick
                 exigence
                 is
                 provided
                 for
                 ,
                 private
                 necessity
                 comes
                 in
                 to
                 be
                 regarded
                 .
                 But
                 if
                 both
                 equally
                 serviceable
                 and
                 equally
                 Indigent
                 ,
                 then
                 we
                 are
                 to
                 will
                 it
                 to
                 him
                 that
                 is
                 most
                 our
                 Neighbour
                 ,
                 Friend
                 ,
                 or
                 Relation
                 ,
                 or
                 any
                 other
                 way
                 indear'd
                 to
                 our
                 Affection
                 .
              
               
                 5
                 But
                 thirdly
                 ,
                 supposing
                 the
                 good
                 to
                 be
                 such
                 that
                 the
                 Interest
                 of
                 the
                 Public
                 is
                 not
                 concern'd
                 who
                 has
                 it
                 ,
                 then
                 I
                 am
                 only
                 to
                 consult
                 the
                 good
                 of
                 the
                 Person
                 to
                 whom
                 I
                 will
                 it
                 ,
                 and
                 consequently
                 here
                 Equity
                 will
                 require
                 that
                 the
                 Preference
                 be
                 given
                 to
                 those
                 that
                 are
                 near
                 
                 me
                 before
                 strangers
                 ,
                 and
                 among
                 those
                 that
                 are
                 near
                 to
                 those
                 that
                 are
                 nearest
                 ,
                 whether
                 by
                 Nature
                 ,
                 Choice
                 ,
                 or
                 Place
                 ,
                 or
                 in
                 any
                 other
                 Respect
                 .
                 And
                 among
                 strangers
                 't
                 is
                 equitable
                 that
                 the
                 Indigent
                 be
                 prefer'd
                 in
                 our
                 Charity
                 before
                 the
                 Rich
                 ,
                 the
                 good
                 before
                 the
                 Bad
                 ,
                 and
                 the
                 more
                 good
                 before
                 the
                 less
                 good
                 ,
                 and
                 the
                 like
                 .
                 But
                 still
                 with
                 this
                 necessary
                 Reserve
                 ,
                 that
                 all
                 other
                 things
                 be
                 equal
                 between
                 them
                 .
              
               
                 6
                 For
                 4ly
                 ,
                 't
                 is
                 utterly
                 unreasonable
                 ,
                 that
                 I
                 should
                 prefer
                 the
                 Convenience
                 of
                 my
                 Friend
                 before
                 the
                 Necessity
                 of
                 my
                 Enemy
                 .
                 No
                 ,
                 I
                 ought
                 to
                 do
                 the
                 contrary
                 ,
                 and
                 prefer
                 the
                 Necessity
                 of
                 my
                 worst
                 enemy
                 before
                 the
                 Convenience
                 even
                 of
                 my
                 Dearest
                 Friend
                 .
                 Thus
                 I
                 would
                 leave
                 my
                 Friend
                 in
                 the
                 Mire
                 ,
                 to
                 save
                 my
                 enemy
                 from
                 drowning
                 .
                 For
                 in
                 this
                 and
                 such
                 like
                 cases
                 the
                 greatness
                 of
                 the
                 Necessity
                 compensates
                 for
                 the
                 want
                 of
                 merit
                 in
                 the
                 Person
                 .
              
               
                 7
                 The
                 last
                 general
                 Measure
                 that
                 I
                 shall
                 prescribe
                 is
                 ,
                 that
                 as
                 we
                 ought
                 not
                 
                 to
                 prefer
                 any
                 man's
                 convenience
                 before
                 another
                 man's
                 necessity
                 ,
                 so
                 neither
                 ought
                 we
                 to
                 prefer
                 any
                 man
                 's
                 own
                 convenience
                 before
                 his
                 own
                 necessity
                 .
                 My
                 meaning
                 is
                 ,
                 that
                 we
                 ought
                 to
                 consider
                 our
                 Neighbours
                 true
                 and
                 best
                 Interest
                 ,
                 will
                 and
                 do
                 him
                 that
                 good
                 which
                 he
                 stands
                 most
                 in
                 need
                 of
                 ,
                 and
                 not
                 do
                 him
                 a
                 little
                 kindness
                 which
                 will
                 end
                 in
                 a
                 greater
                 mischief
                 .
                 Hence
                 it
                 follows
                 that
                 we
                 ought
                 to
                 tender
                 the
                 Interest
                 of
                 his
                 Soul
                 ,
                 more
                 than
                 the
                 good
                 of
                 his
                 Body
                 ;
                 the
                 Direction
                 of
                 his
                 conscience
                 more
                 than
                 the
                 ease
                 and
                 security
                 of
                 it
                 ;
                 that
                 we
                 stick
                 not
                 to
                 prick
                 and
                 launce
                 him
                 in
                 order
                 to
                 his
                 Cure
                 ;
                 and
                 (
                 when
                 both
                 can't
                 be
                 done
                 )
                 that
                 we
                 chuse
                 rather
                 to
                 proffit
                 him
                 than
                 to
                 please
                 him
                 .
                 For
                 this
                 is
                 true
                 Charity
                 ,
                 tho
                 a
                 severer
                 sort
                 of
                 it
                 ,
                 and
                 he
                 is
                 a
                 Fool
                 ,
                 who
                 when
                 saved
                 from
                 drowning
                 ,
                 complains
                 of
                 being
                 pluckt
                 out
                 of
                 the
                 water
                 by
                 the
                 hair
                 of
                 his
                 head
                 .
              
            
             
               
               
                 SECT
                 .
                 V.
                 The
                 Measures
                 of
                 Friendship
                 .
              
               
                 1
                 I
                 Am
                 now
                 come
                 to
                 my
                 last
                 Stage
                 ,
                 where
                 I
                 am
                 to
                 give
                 Measures
                 to
                 the
                 greatest
                 Rarity
                 ,
                 and
                 the
                 greatest
                 Excellency
                 in
                 all
                 the
                 world
                 .
                 
                   For
                   indeed
                   among
                   all
                   Human
                   enjoyments
                   nothing
                   is
                   so
                   Rarely
                   acquired
                   ,
                   so
                   Dearly
                   possess'd
                   ,
                   and
                   so
                   unhappily
                   lost
                   as
                   a
                   True
                   Friend
                   .
                
              
               
                 2
                 Indeed
                 true
                 Friendship
                 is
                 so
                 great
                 a
                 Rarity
                 ,
                 that
                 I
                 once
                 thought
                 it
                 hardly
                 worth
                 while
                 ,
                 to
                 prescribe
                 Measures
                 to
                 a
                 thing
                 that
                 so
                 seldom
                 happens
                 ,
                 and
                 when
                 it
                 does
                 ,
                 those
                 few
                 excellent
                 Persons
                 ,
                 that
                 are
                 fit
                 for
                 so
                 Sacred
                 a
                 union
                 ,
                 can
                 never
                 want
                 to
                 be
                 instructed
                 how
                 to
                 conduct
                 it
                 .
                 But
                 then
                 considering
                 withal
                 the
                 great
                 excellency
                 ,
                 and
                 usefulness
                 of
                 it
                 to
                 human
                 life
                 ,
                 I
                 could
                 not
                 forgive
                 my self
                 so
                 considerable
                 an
                 Omission
                 ,
                 as
                 the
                 passing
                 by
                 the
                 Regulation
                 
                 of
                 so
                 noble
                 a
                 Charity
                 .
              
               
                 3
                 I
                 call
                 it
                 Charity
                 ,
                 for
                 't
                 is
                 a
                 special
                 Modification
                 of
                 it
                 ,
                 and
                 differs
                 no
                 otherwise
                 from
                 common
                 Charity
                 ,
                 than
                 as
                 't
                 is
                 qualify'd
                 by
                 some
                 particular
                 Modifications
                 and
                 Circumstances
                 ,
                 as
                 was
                 above
                 described
                 .
                 It
                 is
                 a
                 
                   Sacred
                   Inclosure
                
                 of
                 that
                 Benevolence
                 ,
                 which
                 we
                 owe
                 to
                 all
                 Mankind
                 in
                 Common
                 ,
                 and
                 an
                 Actual
                 exercise
                 of
                 that
                 kindness
                 to
                 a
                 few
                 ,
                 which
                 we
                 would
                 willingly
                 shew
                 to
                 all
                 ,
                 were
                 it
                 practicable
                 and
                 consistent
                 with
                 our
                 
                   Faculties
                   ,
                   Opportunities
                
                 ,
                 and
                 Circumstances
                 .
                 'T
                 is
                 indeed
                 a
                 kind
                 of
                 Revenging
                 our selves
                 upon
                 the
                 Narrowness
                 of
                 our
                 Faculties
                 ,
                 by
                 exemplifying
                 that
                 extraordinary
                 Charity
                 upon
                 one
                 or
                 two
                 which
                 we
                 both
                 owe
                 ,
                 and
                 are
                 also
                 ready
                 and
                 disposed
                 ,
                 but
                 by
                 reason
                 of
                 the
                 scantiness
                 of
                 our
                 condition
                 ,
                 are
                 not
                 sufficiently
                 able
                 to
                 exercise
                 towards
                 all
                 .
                 We
                 are
                 willing
                 that
                 even
                 this
                 our
                 love
                 should
                 be
                 as
                 extensive
                 and
                 diffused
                 as
                 the
                 Light
                 ,
                 (
                 as
                 for
                 Common
                 Charity
                 ,
                 that
                 must
                 and
                 ought
                 to
                 be
                 so
                 )
                 but
                 
                 then
                 finding
                 that
                 the
                 Rayes
                 of
                 it
                 would
                 be
                 too
                 faint
                 and
                 weak
                 ,
                 to
                 give
                 any
                 body
                 any
                 considerable
                 warmth
                 ,
                 when
                 so
                 widely
                 spread
                 and
                 diffused
                 ,
                 we
                 are
                 fain
                 to
                 contract
                 them
                 into
                 a
                 little
                 compass
                 to
                 make
                 them
                 burn
                 and
                 heat
                 ,
                 and
                 then
                 our
                 Charity
                 Commences
                 Friendship
                 .
              
               
                 4
                 Now
                 as
                 to
                 the
                 Measures
                 of
                 Friendship
                 ,
                 these
                 have
                 been
                 already
                 so
                 amply
                 and
                 excellently
                 stated
                 by
                 the
                 Seraphic
                 Pen
                 of
                 a
                 great
                 Prelate
                 of
                 our
                 Church
                 ,
                 in
                 a
                 just
                 Discourse
                 upon
                 this
                 Occasion
                 ,
                 that
                 there
                 needs
                 nothing
                 to
                 be
                 further
                 added
                 ;
                 nor
                 should
                 I
                 offer
                 to
                 write
                 an
                 Iliad
                 after
                 such
                 an
                 Homer
                 ,
                 did
                 I
                 not
                 think
                 it
                 more
                 necessary
                 to
                 the
                 Intireness
                 of
                 this
                 work
                 in
                 general
                 ,
                 than
                 to
                 make
                 up
                 any
                 defect
                 in
                 this
                 Particular
                 Part
                 ,
                 which
                 that
                 excellent
                 Author
                 has
                 not
                 supplied
                 .
                 I
                 shall
                 therefore
                 be
                 the
                 more
                 brief
                 and
                 sparing
                 in
                 this
                 Account
                 .
              
               
                 5
                 Now
                 I
                 suppose
                 all
                 that
                 is
                 necessary
                 for
                 the
                 Regulation
                 of
                 Friendship
                 may
                 conveniently
                 be
                 reduced
                 to
                 these
                 
                 three
                 general
                 considerations
                 .
                 First
                 what
                 Measures
                 are
                 to
                 be
                 observed
                 in
                 the
                 Contracting
                 of
                 Friendship
                 .
                 2ly
                 What
                 Measures
                 are
                 to
                 be
                 observ'd
                 in
                 the
                 conducting
                 or
                 maintaining
                 it
                 .
                 3ly
                 What
                 Measures
                 are
                 to
                 be
                 observ'd
                 in
                 the
                 dissolving
                 of
                 it
                 .
              
               
                 6
                 In
                 the
                 contracting
                 of
                 Friendship
                 our
                 first
                 care
                 must
                 be
                 to
                 make
                 such
                 a
                 choice
                 as
                 we
                 shall
                 never
                 have
                 cause
                 to
                 repent
                 of
                 .
                 For
                 when
                 ever
                 we
                 cease
                 to
                 love
                 a
                 Friend
                 ,
                 't
                 is
                 great
                 odds
                 if
                 we
                 do
                 not
                 
                   mortally
                   hate
                
                 him
                 .
                 For
                 't
                 is
                 hard
                 to
                 maintain
                 a
                 Mediocrity
                 ;
                 and
                 nothing
                 can
                 reflect
                 more
                 upon
                 our
                 Prudence
                 and
                 Discretion
                 ,
                 than
                 to
                 hate
                 him
                 whom
                 we
                 once
                 thought
                 worthy
                 of
                 our
                 highest
                 love
                 .
              
               
                 7
                 Now
                 that
                 we
                 may
                 not
                 repent
                 of
                 our
                 Choice
                 ,
                 the
                 Measures
                 to
                 be
                 observ'd
                 are
                 these
                 .
                 First
                 ,
                 that
                 the
                 Person
                 whom
                 we
                 mark
                 out
                 for
                 a
                 Friend
                 ,
                 be
                 a
                 good
                 and
                 vertuous
                 Man.
                 For
                 an
                 ill
                 man
                 can
                 neither
                 long
                 love
                 ,
                 nor
                 be
                 long
                 belov'd
                 .
                 Not
                 by
                 a
                 good
                 man
                 to
                 be
                 sure
                 ,
                 
                 nor
                 indeed
                 by
                 one
                 as
                 bad
                 as
                 himself
                 .
                 For
                 this
                 is
                 a
                 true
                 Observation
                 ,
                 that
                 however
                 men
                 love
                 evil
                 in
                 themselves
                 ,
                 yet
                 no
                 man
                 loves
                 it
                 in
                 another
                 ,
                 and
                 tho
                 a
                 man
                 may
                 be
                 a
                 Friend
                 to
                 Sin
                 ,
                 yet
                 no
                 body
                 loves
                 the
                 Sinner
                 .
                 And
                 accordingly
                 we
                 find
                 that
                 the
                 Friendships
                 of
                 wicked
                 men
                 are
                 the
                 most
                 temporary
                 and
                 short-lived
                 things
                 in
                 the
                 world
                 ,
                 and
                 indeed
                 are
                 rather
                 to
                 be
                 call'd
                 Conspiracies
                 than
                 Friendships
                 .
                 And
                 besides
                 their
                 Interests
                 will
                 draw
                 them
                 several
                 waies
                 ,
                 and
                 so
                 distract
                 and
                 divide
                 their
                 union
                 ;
                 for
                 vice
                 is
                 full
                 of
                 Variety
                 and
                 Contradiction
                 ,
                 sets
                 one
                 and
                 the
                 same
                 man
                 at
                 odds
                 with
                 himself
                 ,
                 much
                 more
                 with
                 another
                 .
                 But
                 now
                 Virtue
                 is
                 a
                 thing
                 of
                 
                   oneness
                   ,
                   simplicity
                
                 and
                 uniformity
                 ,
                 and
                 indeed
                 the
                 only
                 solid
                 Foundation
                 for
                 Friendship
                 .
              
               
                 8
                 The
                 next
                 Measure
                 is
                 that
                 we
                 chuse
                 a
                 Person
                 of
                 a
                 
                   sweet
                   ,
                   liberal
                   and
                   obliging
                   humour
                   .
                
                 For
                 there
                 are
                 a
                 thousand
                 little
                 endearments
                 and
                 compliances
                 in
                 the
                 exercise
                 of
                 Friendship
                 ,
                 that
                 make
                 
                 
                   good
                   Nature
                
                 and
                 necessary
                 as
                 
                   rigid
                   virtue
                
                 and
                 Honesty
                 .
                 Strict
                 vertue
                 in
                 Friendship
                 is
                 like
                 the
                 exact
                 Rules
                 of
                 Mathematicks
                 in
                 Musical
                 compositions
                 ,
                 which
                 indeed
                 are
                 necessary
                 to
                 make
                 the
                 Harmony
                 true
                 and
                 regular
                 ,
                 but
                 then
                 there
                 must
                 be
                 something
                 of
                 Ayre
                 and
                 Delicacy
                 in
                 it
                 too
                 ,
                 to
                 sweeten
                 and
                 recommend
                 it
                 ,
                 or
                 else
                 't
                 will
                 be
                 but
                 flat
                 and
                 heavy
                 .
              
               
                 9
                 The
                 next
                 Measure
                 to
                 this
                 purpose
                 is
                 that
                 we
                 chuse
                 a
                 Person
                 of
                 a
                 humour
                 and
                 disposition
                 as
                 nigh
                 our
                 own
                 as
                 we
                 can
                 .
                 This
                 will
                 make
                 our
                 friendly
                 Communications
                 both
                 more
                 pleasant
                 and
                 more
                 lasting
                 .
                 The
                 other
                 qualities
                 are
                 as
                 the
                 Materials
                 in
                 Building
                 ,
                 this
                 answers
                 to
                 Figure
                 and
                 shape
                 .
                 And
                 unless
                 the
                 Materials
                 be
                 of
                 an
                 agreeable
                 and
                 correspondent
                 figure
                 ,
                 though
                 otherwise
                 never
                 so
                 good
                 ,
                 the
                 structure
                 will
                 neither
                 be
                 sightly
                 to
                 the
                 eye
                 ,
                 nor
                 hold
                 long
                 together
                 .
              
               
                 10
                 One
                 thing
                 more
                 I
                 would
                 have
                 remember'd
                 in
                 the
                 contracting
                 of
                 friendship
                 ,
                 and
                 that
                 is
                 ,
                 that
                 we
                 don't
                 make
                 
                 our selves
                 over
                 to
                 too
                 many
                 .
                 Marriage
                 which
                 is
                 the
                 strictest
                 of
                 Frienships
                 admits
                 but
                 of
                 one
                 ,
                 and
                 indeed
                 inferiour
                 Friendship
                 admits
                 not
                 of
                 many
                 more
                 .
                 For
                 besides
                 that
                 the
                 Tide
                 of
                 Love
                 ,
                 by
                 reason
                 of
                 the
                 contractedness
                 of
                 our
                 faculties
                 ,
                 can't
                 bear
                 very
                 high
                 when
                 divided
                 among
                 several
                 channels
                 ,
                 't
                 is
                 great
                 odds
                 but
                 that
                 among
                 many
                 we
                 shall
                 be
                 deceiv'd
                 in
                 some
                 ,
                 and
                 then
                 we
                 must
                 be
                 put
                 upon
                 the
                 inconvenience
                 of
                 Repentance
                 and
                 
                   retractation
                   of
                   choice
                
                 ,
                 which
                 in
                 nothing
                 is
                 so
                 uncomely
                 and
                 inconvenient
                 as
                 in
                 friendship
                 .
                 Be
                 kind
                 therefore
                 to
                 all
                 ,
                 but
                 Intimate
                 only
                 with
                 
                   a
                   few
                
                 .
              
               
                 11
                 Now
                 the
                 Measures
                 of
                 conducting
                 and
                 maintaining
                 friendship
                 may
                 be
                 such
                 as
                 these
                 .
                 1.
                 
                 That
                 we
                 look
                 upon
                 our
                 Friend
                 as
                 another
                 self
                 ,
                 and
                 treat
                 him
                 accordingly
                 .
                 2.
                 
                 That
                 we
                 love
                 him
                 fervently
                 ,
                 effectually
                 and
                 constantly
                 .
                 3.
                 
                 That
                 we
                 use
                 his
                 conversation
                 frequently
                 ,
                 and
                 
                   alwaies
                   prefer
                
                 it
                 .
                 4.
                 
                 That
                 we
                 trust
                 him
                 with
                 our
                 Secrets
                 and
                 most
                 
                 important
                 concerns
                 .
                 5.
                 
                 That
                 we
                 make
                 use
                 of
                 his
                 help
                 and
                 service
                 ,
                 and
                 be
                 not
                 shy
                 of
                 being
                 obliged
                 to
                 him
                 .
                 6.
                 
                 That
                 we
                 don't
                 easily
                 entertain
                 any
                 Jealousies
                 or
                 Suspicions
                 of
                 him
                 .
                 7.
                 
                 That
                 we
                 defend
                 his
                 Reputation
                 when
                 we
                 hear
                 it
                 wrongfully
                 charged
                 .
                 8.
                 
                 That
                 we
                 wink
                 at
                 those
                 small
                 faults
                 which
                 he
                 really
                 has
                 .
                 9.
                 
                 That
                 we
                 take
                 the
                 Freedom
                 to
                 advise
                 ,
                 and
                 if
                 need
                 be
                 ,
                 to
                 reprove
                 him
                 ,
                 and
                 that
                 we
                 be
                 well
                 contented
                 to
                 take
                 the
                 same
                 usage
                 from
                 him
                 again
                 .
                 10.
                 
                 That
                 we
                 freely
                 pay
                 him
                 that
                 Respect
                 and
                 just
                 Acknowledgment
                 that
                 's
                 due
                 to
                 his
                 Merits
                 ,
                 and
                 that
                 we
                 shew
                 our selves
                 pleased
                 when
                 the
                 same
                 is
                 done
                 by
                 others
                 .
                 11.
                 
                 That
                 we
                 do
                 not
                 envy
                 him
                 when
                 advanced
                 above
                 us
                 ,
                 nor
                 despise
                 him
                 when
                 fallen
                 beneath
                 us
                 .
                 12.
                 
                 That
                 we
                 relieve
                 him
                 plentifully
                 and
                 liberally
                 when
                 reduced
                 to
                 any
                 streights
                 or
                 exigencyes
                 .
                 And
                 lastly
                 ,
                 that
                 we
                 alwaies
                 prefer
                 the
                 good
                 of
                 his
                 Soul
                 before
                 any
                 other
                 interest
                 of
                 his
                 ,
                 and
                 make
                 it
                 our
                 strictest
                 concern
                 to
                 promote
                 
                 his
                 Happy
                 condition
                 in
                 the
                 other
                 world
                 .
                 This
                 indeed
                 is
                 the
                 most
                 excellent
                 and
                 necessary
                 Office
                 of
                 Friendship
                 ,
                 and
                 all
                 without
                 this
                 is
                 but
                 of
                 little
                 signification
                 .
              
               
                 12.
                 
                 And
                 thus
                 much
                 for
                 the
                 Conducting
                 of
                 Friendship
                 .
                 I
                 proceed
                 now
                 to
                 the
                 Measures
                 that
                 are
                 to
                 be
                 observ'd
                 in
                 the
                 Dissolution
                 of
                 it
                 .
                 And
                 here
                 two
                 things
                 come
                 to
                 be
                 consider'd
                 ,
                 the
                 Cause
                 ,
                 and
                 the
                 Manner
                 of
                 dissolving
                 it
                 .
                 And
                 first
                 ,
                 't
                 is
                 supposed
                 that
                 there
                 may
                 be
                 a
                 Cause
                 for
                 the
                 Dissolution
                 even
                 of
                 Friendship
                 .
                 The
                 wise
                 man
                 tells
                 us
                 ,
                 that
                 for
                 some
                 things
                 every
                 Friend
                 will
                 depart
                 ,
                 and
                 Marriage
                 ,
                 which
                 is
                 the
                 strictest
                 Frindship
                 ,
                 has
                 its
                 Divorce
                 .
                 For
                 t
                 is
                 with
                 the
                 union
                 of
                 two
                 Friends
                 ,
                 as
                 with
                 the
                 union
                 of
                 Soul
                 and
                 Body
                 .
                 There
                 are
                 some
                 degrees
                 of
                 distemperature
                 that
                 ,
                 although
                 they
                 weaken
                 and
                 disturb
                 the
                 union
                 ,
                 yet
                 however
                 they
                 are
                 consistent
                 with
                 it
                 ,
                 but
                 then
                 there
                 are
                 others
                 again
                 ,
                 that
                 quite
                 destroy
                 the
                 
                   Vital
                   Congruity
                
                 ,
                 and
                 then
                 follows
                 Separation
                 .
              
               
               
                 13
                 Now
                 as
                 to
                 the
                 Cause
                 ,
                 that
                 may
                 justify
                 a
                 Dissolution
                 of
                 Friendsh
                 ,
                 it
                 can
                 be
                 no
                 other
                 than
                 something
                 ,
                 that
                 is
                 directly
                 contrary
                 to
                 the
                 very
                 Design
                 and
                 Essence
                 of
                 Friendship
                 ,
                 such
                 as
                 a
                 notorious
                 Apostacy
                 to
                 vice
                 and
                 wickedness
                 ,
                 notorious
                 Perfidiousness
                 ,
                 deliberate
                 Malice
                 or
                 the
                 like
                 .
                 To
                 which
                 (
                 were
                 I
                 to
                 speak
                 my
                 own
                 sense
                 )
                 I
                 would
                 add
                 ,
                 a
                 desperate
                 and
                 resolv'd
                 continuance
                 in
                 all
                 this
                 ,
                 For
                 I
                 think
                 as
                 long
                 as
                 there
                 is
                 any
                 hopes
                 of
                 amendment
                 ,
                 the
                 man
                 is
                 rather
                 to
                 be
                 Advised
                 than
                 Deserted
                 .
              
               
                 14
                 But
                 if
                 hopeless
                 and
                 irreclaimable
                 ,
                 we
                 may
                 and
                 must
                 desert
                 him
                 .
                 But
                 let
                 it
                 be
                 with
                 all
                 the
                 tenderness
                 imaginable
                 ,
                 with
                 as
                 much
                 unwillingness
                 and
                 reluctancy
                 as
                 the
                 Soul
                 leaves
                 her
                 over-distemper'd
                 Body
                 .
                 And
                 now
                 our
                 greatest
                 care
                 must
                 be
                 that
                 our
                 former
                 Dearness
                 turn
                 not
                 to
                 inveterate
                 Hatred
                 .
                 There
                 is
                 great
                 danger
                 of
                 this
                 ,
                 but
                 it
                 ought
                 not
                 to
                 be
                 so
                 .
                 For
                 tho
                 the
                 Friend
                 be
                 gone
                 ,
                 yet
                 still
                 the
                 Man
                 remains
                 ,
                 and
                 
                 tho
                 he
                 has
                 forfetted
                 my
                 Friendship
                 ,
                 yet
                 still
                 I
                 owe
                 him
                 
                   common
                   Charity
                
                 .
                 And
                 't
                 were
                 well
                 if
                 we
                 would
                 rise
                 a
                 little
                 higher
                 ,
                 and
                 even
                 yet
                 pay
                 him
                 some
                 little
                 respect
                 ,
                 and
                 maintain
                 a
                 small
                 under-current
                 of
                 Affection
                 for
                 him
                 ,
                 upon
                 the
                 stock
                 of
                 our
                 former
                 dearness
                 and
                 Intimacy
                 .
                 For
                 so
                 the
                 deceased
                 Ghost
                 loves
                 to
                 hover
                 for
                 a
                 while
                 about
                 her
                 old
                 Companion
                 ,
                 though
                 by
                 reason
                 of
                 its
                 
                   utter
                   discongruity
                
                 ,
                 it
                 be
                 no
                 longer
                 fit
                 for
                 the
                 mutuall
                 intercourses
                 of
                 Life
                 and
                 Action
                 .
              
            
          
           
             
             
               MOTIVES
               TO
               THE
               STUDY
               AND
               PRACTICE
               OF
               REGULAR
               LOVE
               By
               way
               of
               Consideration
               .
            
             
               1.
               
               COnsider
               O
               my
               Soul
               ,
               that
               the
               very
               Essence
               of
               the
               most
               Perfect
               Being
               is
               
                 Regular
                 Love.
              
               The
               very
               same
               Apostle
               that
               saies
               
                 God
                 is
                 Love
              
               ,
               saies
               also
               in
               another
               place
               that
               
                 God
                 is
                 Light
              
               ,
               and
               that
               in
               him
               
                 there
                 is
                 no
                 darkness
                 at
                 all
                 ,
              
               Joh.
               1.5
               .
               God
               therefore
               is
               both
               Love
               and
               Light
               ;
               Light
               invigorated
               and
               actuated
               by
               Love
               ,
               and
               Love
               directed
               and
               regulated
               by
               Light.
               He
               is
               indeed
               a
               Lucid
               and
               Bright
               act
               of
               Love
               ,
               not
               Arbitrary
               Love
               ,
               but
               Love
               regulated
               by
               the
               exactest
               Rules
               and
               Measures
               of
               
               Essential
               Perfection
               .
               For
               how
               Regular
               a
               Love
               must
               that
               needs
               be
               ,
               where
               the
               same
               Being
               is
               both
               Love
               and
               Light
               !
            
             
               2.
               
               Consider
               again
               my
               Soul
               ,
               that
               the
               Material
               World
               the
               Offspring
               and
               Emanation
               of
               this
               
                 Lucid
                 Love
              
               ,
               is
               altogether
               conformable
               to
               the
               Principle
               of
               its
               production
               ,
               a
               perfect
               Sample
               and
               Pattern
               of
               Order
               and
               Regularity
               ,
               of
               Beauty
               and
               Proportion
               ,
               the
               very
               Reflexion
               of
               the
               first
               Pulchritude
               ,
               and
               a
               most
               exact
               Copy
               of
               the
               
                 Divine
                 Geometry
              
               .
               And
               if
               thou
               could'st
               but
               see
               a
               draught
               of
               the
               Intellectual
               world
               ,
               how
               far
               more
               Beautiful
               and
               delightsom
               yet
               would
               that
               
                 Orderly
                 Prospect
              
               be
               .
               And
               wilt
               thou
               my
               Soul
               ,
               be
               the
               only
               Irregular
               and
               Disorderly
               thing
               among
               the
               Productions
               of
               God
               ?
               Wilt
               thou
               disturb
               the
               Harmony
               of
               the
               Creation
               ,
               and
               be
               the
               only
               jarring
               String
               in
               so
               Composed
               and
               well-tuned
               an
               Instrument
               ?
               As
               thou
               wilt
               certainly
               be
               if
               thou
               dost
               not
               
                 Love
                 Regularly
              
               .
               For
            
             
               3
               Consider
               My
               Soul
               ,
               that
               't
               is
               
                 Regular
                 
                 Love
              
               that
               makes
               up
               the
               Harmony
               of
               the
               Intellectual
               world
               ,
               as
               
                 Regular
                 Motion
              
               does
               that
               of
               the
               Natural
               .
               That
               Regularity
               of
               the
               understanding
               is
               of
               no
               other
               Moment
               or
               Excellency
               ,
               than
               as
               it
               serves
               to
               the
               Regulating
               of
               Love.
               That
               herein
               lies
               the
               Formal
               Difference
               between
               good
               and
               bad
               Men
               in
               this
               world
               ,
               and
               between
               the
               good
               and
               bad
               Spirits
               in
               the
               other
               .
               Brightness
               of
               understanding
               is
               Common
               to
               both
               ,
               and
               for
               ought
               we
               know
               ,
               in
               an
               equal
               Measure
               ,
               but
               one
               of
               these
               
                 loves
                 Regularly
              
               and
               the
               other
               does
               not
               ,
               and
               therefore
               one
               we
               call
               an
               Angel
               ,
               and
               t'other
               a
               Devil
               .
               For
               't
               is
               Regular
               Love
               upon
               which
               the
               welfare
               and
               Civil
               Happiness
               of
               Society
               depends
               .
               This
               is
               in
               all
               respects
               the
               same
               to
               the
               Moral
               world
               ,
               as
               Motion
               is
               to
               the
               Natural
               .
               And
               as
               this
               is
               maintain'd
               in
               its
               Course
               by
               Regularity
               of
               Motion
               ,
               so
               must
               the
               other
               be
               upheld
               by
               Regularity
               of
               Love.
               And
               therefore
               further
               .
            
             
               4.
               
               Consider
               O
               my
               Soul
               ,
               that
               the
               God
               of
               Order
               ,
               he
               that
               is
               both
               Light
               and
               Love
               ,
               
               has
               prescribed
               two
               sort
               of
               Laws
               with
               respect
               to
               the
               two
               worlds
               ,
               Laws
               of
               Motion
               ,
               and
               Laws
               of
               Love.
               Indeed
               the
               Latter
               have
               not
               their
               Effect
               as
               Necessarily
               and
               determinately
               as
               the
               former
               ;
               for
               the
               Laws
               of
               Motion
               God
               executes
               by
               himself
               ,
               but
               the
               Laws
               of
               Love
               he
               has
               committed
               to
               the
               execution
               of
               his
               Creatures
               ,
               having
               endow'd
               them
               with
               choice
               and
               Liberty
               .
               But
               let
               not
               this
               my
               Soul
               be
               used
               as
               an
               Argument
               to
               make
               thee
               less
               Studious
               of
               Loving
               Regularly
               ,
               because
               thou
               art
               not
               irresistibly
               determin'd
               and
               necessitated
               to
               Love
               according
               to
               Order
               ,
               but
               art
               left
               to
               thy
               own
               Choice
               and
               Liberty
               .
               Neither
               do
               thou
               fancy
               God
               less
               concern'd
               for
               the
               Laws
               of
               Love
               ,
               than
               for
               the
               Laws
               of
               Motion
               ,
               because
               he
               has
               not
               inforced
               those
               ,
               with
               the
               same
               Necessity
               as
               he
               has
               these
               ,
               For
            
             
               5.
               
               Consider
               yet
               further
               My
               Soul
               ,
               that
               God
               has
               taken
               as
               much
               care
               for
               the
               Regulation
               of
               Love
               as
               is
               consistent
               with
               the
               Nature
               of
               
                 Free
                 Agents
              
               .
               For
               
               has
               he
               not
               prescribed
               Laws
               of
               Regular
               Love
               ?
               And
               has
               he
               not
               furnish'd
               thee
               with
               a
               stock
               of
               
                 Natural
                 Light
              
               and
               understanding
               ,
               of
               Reason
               and
               Discourse
               to
               discern
               the
               Antecedent
               Equity
               and
               Reasonableness
               of
               these
               Laws
               ?
               And
               lest
               thou
               should'st
               be
               negligent
               in
               the
               use
               of
               this
               
                 Discursive
                 Light
              
               ,
               has
               he
               not
               as
               a
               farther
               security
               of
               thy
               Regular
               Love
               against
               the
               danger
               either
               of
               Ignorance
               or
               Inconsideration
               ,
               furnish'd
               thee
               with
               certain
               
                 Moral
                 Anticipations
              
               and
               
                 Rational
                 Instincts
              
               ,
               which
               prevent
               all
               thy
               Reasonings
               and
               Discoursings
               about
               what
               thou
               oughtest
               to
               Love
               ,
               and
               point
               out
               the
               great
               Lines
               of
               thy
               Duty
               ,
               before
               thou
               art
               able
               ,
               and
               when
               thou
               dost
               not
               attend
               enough
               to
               see
               into
               the
               Natural
               grounds
               of
               it
               .
               And
               left
               all
               this
               should
               prove
               insufficient
               or
               ineffectual
               ,
               has
               he
               not
               bound
               thy
               Duty
               upon
               thee
               by
               the
               most
               weighty
               Sanctions
               ,
               and
               most
               prevailing
               Ingagements
               of
               Rewards
               and
               Punishments
               ,
               of
               Eternal
               Happiness
               ,
               and
               Eternal
               Misery
               ?
               And
               
               to
               make
               all
               this
               efficacious
               ,
               does
               he
               not
               assist
               thee
               by
               the
               Graces
               of
               his
               Spirit
               in
               the
               Regulation
               of
               thy
               Love
               ?
               And
               what
               can
               God
               do
               more
               with
               the
               safety
               of
               his
               
                 own
                 Wisdom
              
               ,
               and
               of
               
                 thy
                 Liberty
              
               ?
               And
               lest
               thou
               should'st
               fancy
               that
               't
               is
               either
               
                 in
                 vain
              
               ,
               or
               unnecessary
               to
               apply
               thy self
               to
               the
               Study
               of
               Regular
               Love
               ,
            
             
               6.
               
               Consider
               yet
               further
               My
               Soul
               ,
               that
               the
               great
               
                 Mystery
                 of
                 godliness
              
               is
               nothing
               else
               but
               a
               
                 Mysterious
                 Expedient
                 for
                 the
                 promotion
                 of
                 Regular
                 Love.
              
               As
               it
               proceeded
               from
               Love
               ,
               so
               does
               it
               wholly
               tend
               to
               the
               Regulation
               of
               it
               .
               'T
               was
               to
               attone
               for
               the
               Irregularities
               of
               Love
               ,
               that
               the
               Son
               of
               God
               became
               a
               Sacrifice
               to
               his
               Father
               .
               To
               attone
               for
               it
               so
               far
               ,
               that
               all
               the
               Lapses
               and
               Misapplications
               of
               our
               Love
               should
               be
               forgiven
               ,
               provided
               we
               return
               to
               the
               Regularity
               of
               Love
               for
               the
               future
               .
               Had
               he
               not
               done
               
                 so
                 much
              
               ,
               to
               return
               to
               Regular
               Love
               had
               been
               
                 in
                 vain
              
               ,
               and
               had
               he
               done
               more
               ,
               it
               had
               been
               Needless
               .
               
               But
               herein
               is
               the
               
                 Mystery
                 of
                 Godliness
              
               ,
               that
               by
               the
               wise
               dispensation
               of
               God
               the
               matter
               is
               so
               order'd
               ,
               that
               Happiness
               is
               attainable
               by
               the
               Order
               of
               Love
               ,
               and
               not
               without
               it
               .
               And
               can
               there
               be
               a
               stronger
               ingagement
               ,
               O
               my
               Soul
               ,
               to
               perswade
               thee
               to
               the
               Study
               of
               Regular
               Love
               ,
               or
               to
               convince
               thee
               that
               God
               is
               not
               less
               concern'd
               for
               the
               Harmony
               of
               the
               Moral
               ,
               than
               of
               the
               Natural
               world
               ,
               for
               the
               Order
               of
               Love
               ,
               than
               for
               the
               Order
               of
               Motion
               ?
               Be
               wise
               then
               O
               my
               Soul
               ,
               and
               consult
               the
               Ends
               of
               God
               ,
               the
               Harmony
               of
               the
               World
               ,
               and
               thy
               
                 own
                 Eternal
                 Happiness
              
               .
               And
               that
               these
               thy
               Considerations
               may
               be
               the
               more
               effectual
               ,
               apply
               thy self
               with
               all
               possible
               elevation
               of
               spirit
               to
               the
               God
               of
               Light
               and
               Love.
               
            
             
               
               
                 THE
                 PRAYER
                 .
              
               
                 O
                 God
                 of
                 Order
                 and
                 Beauty
                 ,
                 who
                 sweetly
                 disposest
                 all
                 things
                 ,
                 and
                 hast
                 establish'd
                 a
                 Regular
                 course
                 in
                 the
                 visible
                 World
                 ,
                 who
                 hast
                 
                   appointed
                   the
                   Moon
                   for
                   certain
                   Seasons
                   ,
                
                 and
                 by
                 whose
                 decree
                 the
                 
                   Sun
                   knoweth
                   his
                   going
                   down
                
                 ,
                 let
                 the
                 Moral
                 world
                 be
                 as
                 Regular
                 and
                 Harmonious
                 as
                 the
                 Natural
                 ,
                 and
                 both
                 conspire
                 to
                 the
                 declaration
                 of
                 thy
                 Glory
                 .
                 And
                 to
                 this
                 End
                 grant
                 that
                 the
                 Motion
                 of
                 our
                 Minds
                 may
                 be
                 as
                 orderly
                 as
                 the
                 Motion
                 of
                 Bodyes
                 ,
                 and
                 that
                 we
                 may
                 move
                 as
                 regularly
                 by
                 Choice
                 and
                 
                   free
                   Election
                
                 ,
                 as
                 they
                 do
                 by
                 
                   Natural
                   instinct
                
                 and
                 Necessity
                 .
              
               
                 O
                 God
                 of
                 Light
                 and
                 Love
                 ,
                 warm
                 and
                 invigorate
                 my
                 Light
                 ,
                 and
                 direct
                 and
                 regulate
                 my
                 Love.
                 In
                 thy
                 Light
                 let
                 me
                 see
                 Light
                 ,
                 and
                 in
                 thy
                 Love
                 let
                 me
                 ever
                 Love.
                 Lord
                 I
                 am
                 more
                 apt
                 to
                 err
                 in
                 my
                 Love
                 than
                 in
                 my
                 understanding
                 ,
                 and
                 one
                 Errour
                 in
                 Love
                 is
                 of
                 worse
                 
                 Consequence
                 than
                 a
                 thousand
                 in
                 Judgment
                 ,
                 O
                 do
                 thou
                 therefore
                 watch
                 over
                 the
                 Motions
                 of
                 my
                 Love
                 with
                 a
                 peculiar
                 governance
                 ,
                 and
                 grant
                 that
                 I
                 my self
                 may
                 keep
                 this
                 Part
                 with
                 all
                 diligence
                 ,
                 seeing
                 hence
                 are
                 the
                 
                   issues
                   of
                   Life
                   and
                   Death
                
                 .
              
               
                 O
                 Spirit
                 of
                 Love
                 ,
                 who
                 art
                 the
                 very
                 Essence
                 ,
                 Fountain
                 and
                 Perfection
                 of
                 Love
                 ,
                 be
                 thou
                 also
                 its
                 
                   Object
                   ,
                   Rule
                
                 ,
                 and
                 Guide
                 .
                 Grant
                 I
                 may
                 Love
                 thee
                 ,
                 and
                 what
                 thou
                 love'st
                 ,
                 and
                 as
                 thou
                 love'st
                 .
                 O
                 Clarify
                 and
                 refine
                 ,
                 inlighten
                 and
                 actuate
                 my
                 Love
                 ,
                 that
                 it
                 may
                 mount
                 upward
                 to
                 the
                 Center
                 and
                 Element
                 of
                 Love
                 ,
                 with
                 a
                 Steddy
                 ,
                 Chast
                 ,
                 and
                 unfullied
                 Flame
                 ;
                 make
                 it
                 unselvish
                 ,
                 universal
                 ,
                 liberal
                 ,
                 generous
                 and
                 Divine
                 ,
                 that
                 loving
                 as
                 I
                 ought
                 I
                 may
                 contritribute
                 to
                 the
                 Order
                 of
                 thy
                 Creation
                 here
                 ,
                 and
                 be
                 perfectly
                 Happy
                 in
                 loving
                 thee
                 ,
                 and
                 in
                 being
                 lov'd
                 by
                 thee
                 Eternally
                 hereafter
                 .
                 Amen
                 .
              
            
          
           
             
             
               Letters
               Philosophical
               and
               Moral
               ,
               to
               
                 D
                 r
                 Henry
                 More
              
               ,
               with
               the
               Doctor
               's
               Answers
               .
            
             
               
                 Advertisment
                 to
                 the
                 Reader
                 .
              
               
                 THe
                 Publication
                 of
                 this
                 Correspondence
                 was
                 almost
                 extorted
                 from
                 me
                 by
                 the
                 importunity
                 of
                 some
                 friends
                 ,
                 who
                 would
                 not
                 endure
                 to
                 think
                 that
                 any
                 Remains
                 of
                 so
                 great
                 and
                 extraordinary
                 a
                 Person
                 should
                 be
                 lost
                 .
                 And
                 truely
                 when
                 I
                 consider'd
                 ,
                 how
                 curious
                 and
                 busy
                 some
                 men
                 are
                 in
                 recovering
                 a
                 few
                 broken
                 Fragments
                 of
                 some
                 old
                 dull
                 Author
                 that
                 had
                 scarce
                 any
                 thing
                 to
                 recommend
                 him
                 but
                 only
                 ,
                 that
                 he
                 
                   lived
                   a
                   great
                   while
                   ago
                
                 ,
                 I
                 began
                 to
                 think
                 there
                 was
                 some
                 force
                 in
                 the
                 Argument
                 ,
                 and
                 that
                 I
                 should
                 be
                 unkind
                 to
                 the
                 world
                 as
                 well
                 as
                 to
                 the
                 Memory
                 of
                 my
                 
                   deceased
                   Friend
                
                 ,
                 should
                 I
                 detain
                 in
                 obscurity
                 such
                 rich
                 Treasures
                 of
                 excellent
                 
                 Theory
                 as
                 are
                 contain'd
                 in
                 these
                 Letters
                 .
              
               
                 To
                 the
                 publishing
                 of
                 which
                 I
                 was
                 yet
                 the
                 less
                 unwilling
                 to
                 consent
                 ,
                 because
                 of
                 that
                 near
                 Relation
                 which
                 some
                 of
                 them
                 have
                 to
                 the
                 Matter
                 of
                 some
                 part
                 of
                 this
                 Book
                 ,
                 which
                 may
                 receive
                 some
                 further
                 Light
                 from
                 what
                 is
                 herein
                 contain'd
                 .
              
               
                 But
                 there
                 is
                 more
                 in
                 the
                 business
                 yet
                 .
                 I
                 had
                 formerly
                 in
                 a
                 Discourse
                 ,
                 at
                 first
                 printed
                 by
                 it self
                 and
                 dedicated
                 to
                 the
                 Doctor
                 ,
                 but
                 now
                 inserted
                 in
                 my
                 Collection
                 of
                 Miscellanies
                 lately
                 publish'd
                 ,
                 laid
                 down
                 an
                 Hypothesis
                 concerning
                 the
                 
                   Root
                   of
                   Liberty
                
                 ,
                 which
                 whether
                 for
                 its
                 novelty
                 and
                 singularity
                 ,
                 or
                 because
                 not
                 well
                 understood
                 ,
                 underwent
                 a
                 great
                 deal
                 of
                 Censure
                 at
                 its
                 first
                 appearing
                 ;
                 And
                 the
                 Excellent
                 Dr.
                 himself
                 was
                 pleased
                 to
                 animadvert
                 upon
                 it
                 ;
                 And
                 I
                 think
                 has
                 urged
                 all
                 that
                 can
                 be
                 said
                 against
                 it
                 .
                 But
                 I
                 think
                 I
                 have
                 sufficiently
                 vindicated
                 the
                 truth
                 of
                 the
                 Notion
                 ,
                 and
                 was
                 therefore
                 willing
                 it
                 
                 should
                 now
                 appear
                 to
                 the
                 world
                 in
                 its
                 full
                 strength
                 and
                 evidence
                 ,
                 which
                 could
                 not
                 have
                 been
                 more
                 abundantly
                 confirm'd
                 to
                 me
                 ,
                 than
                 in
                 its
                 being
                 able
                 to
                 stand
                 the
                 shock
                 of
                 so
                 severe
                 a
                 Speculatist
                 .
              
            
             
               
                 Epistola
                 prima
                 ad
                 Clarissimum
                 Virum
                 Henricum
                 More
                 .
              
               
                 
                   Vir
                   eximie
                   ,
                
              
               
                 QUum
                 eruditionem
                 tuam
                 &
                 Humanitatem
                 ex
                 scriptorum
                 tuorum
                 genio
                 pari
                 passu
                 ambulare
                 animadvertam
                 ,
                 &
                 insuper
                 in
                 ipso
                 Libri
                 tui
                 Vestibulo
                 te
                 Coram
                 profitentem
                 audiam
                 ,
                 
                   te
                   non
                   tibi
                   soli
                   laborare
                   ,
                   sed
                   etiam
                   pro
                   omnibus
                   iis
                   qui
                   exquirunt
                   sapientiam
                   ,
                
                 eousque
                 mihi
                 nativus
                 exolevit
                 pudor
                 ,
                 ut
                 ad
                 te
                 (
                 ignotum
                 licet
                 )
                 Oraculi
                 vice
                 de
                 quibusdam
                 Arduis
                 sciscitatum
                 mitterem
                 .
              
               
                 Duo
                 igitur
                 sunt
                 (
                 ut
                 apud
                 virum
                 horarum
                 quam
                 parcissimum
                 Compendio
                 agam
                 )
                 quae
                 animum
                 meum
                 suspensum
                 
                 tenent
                 .
                 In
                 
                   Enchiridio
                   tuo
                   Metaphysico
                
                 demonstrare
                 satagis
                 immobile
                 quoddam
                 extensum
                 à
                 Mobili
                 materia
                 distinctum
                 existere
                 ;
                 Quod
                 demonstrationum
                 tuarum
                 nervis
                 adductus
                 non
                 solum
                 Concedere
                 paratus
                 sum
                 ,
                 sed
                 etiam
                 firmissime
                 Credo
                 .
                 Illud
                 tantum
                 me
                 male
                 habet
                 ,
                 quod
                 dimensionem
                 istam
                 incorpoream
                 (
                 quam
                 spatii
                 nomine
                 designare
                 solemus
                 )
                 in
                 infinitum
                 porrigas
                 ,
                 &
                 undequaque
                 immensam
                 statuas
                 .
                 Hoc
                 equidem
                 ut
                 admittam
                 nondum
                 à
                 facultatibus
                 meis
                 impetrare
                 potui
                 .
                 Quum
                 enim
                 spatium
                 illud
                 sit
                 
                   Quantitas
                   permanens
                
                 ,
                 cujus
                 omnes
                 partes
                 ,
                 quotquot
                 sunt
                 vel
                 esse
                 possunt
                 ,
                 simul
                 existunt
                 ,
                 contradictoria
                 mihi
                 videtur
                 affirmare
                 quisquis
                 illud
                 infinite
                 extensum
                 dixerit
                 .
                 Infinitum
                 enim
                 esse
                 &
                 tamen
                 secundum
                 omnes
                 partes
                 actu
                 existere
                 repugnant
                 .
                 Nam
                 secundum
                 omnes
                 partes
                 actu
                 existere
                 est
                 certis
                 limitibus
                 claudi
                 .
                 Eodem
                 modo
                 ac
                 quilibet
                 numerus
                 (
                 quantuscunque
                 assignetur
                 )
                 continetur
                 sub
                 certa
                 specie
                 numeri
                 ,
                 
                 proindeque
                 finitus
                 concludi
                 debet
                 .
                 Fateor
                 aliter
                 se
                 rem
                 habere
                 in
                 
                   quantitate
                   successiva
                
                 ,
                 cujus
                 partes
                 existunt
                 aliae
                 post
                 alias
                 ,
                 quae
                 quoniam
                 post
                 quantamcunque
                 appositionem
                 incrementi
                 ulterius
                 capax
                 est
                 ,
                 suo
                 modo
                 cenferi
                 possit
                 infinita
                 .
                 Cujus
                 vero
                 partes
                 omnes
                 coexistunt
                 (
                 cujusmodi
                 est
                 spatium
                 )
                 finitum
                 sit
                 necesse
                 videtur
                 ,
                 quum
                 partes
                 ejus
                 (
                 prout
                 etiam
                 innuit
                 Terminus
                 ille
                 inclusivus
                 
                   (
                   Omnes
                
                 )
                 sub
                 certam
                 numeri
                 speciem
                 cadant
                 .
              
               
                 Altera
                 quam
                 ejusdem
                 Enchiridii
                 tui
                 lectio
                 mihi
                 suggerit
                 Difficultas
                 est
                 de
                 
                   Penetrabilitate
                   Spiritus
                
                 .
                 Dicis
                 spiritus
                 non
                 obstante
                 illorum
                 extensione
                 posse
                 se
                 mutuo
                 penetrare
                 ,
                 hoc
                 est
                 ,
                 idem
                 ubi
                 occupare
                 .
                 Quod
                 tamen
                 explicas
                 per
                 
                   sui
                   Contractionem
                
                 ,
                 &
                 illustras
                 exemplo
                 Cerae
                 in
                 minus
                 spatium
                 convolutae
                 .
                 Quod
                 innuere
                 videtur
                 ,
                 te
                 per
                 spirituum
                 Penetrationem
                 nihil
                 aliud
                 intelligere
                 ,
                 quam
                 quod
                 duo
                 spiritus
                 per
                 situs
                 mutationem
                 in
                 pressiorem
                 formam
                 reducti
                 ,
                 eundem
                 illum
                 locum
                 occupare
                 
                 possint
                 quem
                 situ
                 non
                 mutato
                 unus
                 illorum
                 forsan
                 impleret
                 .
                 Itane
                 ?
                 Sed
                 haec
                 non
                 est
                 Penetratio
                 illa
                 in
                 scholis
                 adeo
                 decantata
                 ,
                 scilicet
                 
                   Coexistentia
                   Dimensionum
                   in
                   eodem
                   ubi
                
                 ,
                 sed
                 solum
                 
                   juxta
                   positio
                
                 in
                 eodem
                 loco
                 communi
                 ,
                 quae
                 non
                 minus
                 corporibus
                 quam
                 spiritibus
                 competit
                 .
              
               
                 Haec
                 forsan
                 à
                 me
                 non
                 adeo
                 dilucide
                 prolata
                 sunt
                 ,
                 verum
                 tu
                 tam
                 meae
                 quam
                 propriae
                 mentis
                 facilis
                 esse
                 potes
                 Interpres
                 .
                 Rogo
                 igitur
                 ut
                 in
                 tenebris
                 hisce
                 (
                 modo
                 per
                 alia
                 majoris
                 momenti
                 non
                 stet
                 )
                 facem
                 mihi
                 accendere
                 non
                 graveris
                 .
                 Non
                 Oppugnatoris
                 sed
                 Quaesitoris
                 personam
                 gero
                 ,
                 nec
                 ut
                 te
                 inscitiae
                 arguam
                 haec
                 scribo
                 ,
                 sed
                 ut
                 propriae
                 ignorantiae
                 Medelam
                 quaeram
                 .
                 Opera
                 tua
                 omnia
                 tribus
                 voluminibus
                 latine
                 edita
                 studiose
                 perlegi
                 ,
                 &
                 ob
                 summam
                 illorum
                 eruditionem
                 ut
                 in
                 Bibliotheca
                 nostra
                 statione
                 donarentur
                 ,
                 curavi
                 .
                 Utinam
                 Metaphysicam
                 quam
                 exorsus
                 es
                 pertexeres
                 .
                 Scire
                 vehementer
                 aveo
                 quodnam
                 tibi
                 de
                 ista
                 re
                 sit
                 consilii
                 .
                 Dolenda
                 
                 profecto
                 res
                 esset
                 ,
                 si
                 tam
                 admirandum
                 opus
                 mancum
                 semper
                 maneret
                 &
                 imperfectum
                 .
                 Maneat
                 vero
                 necesse
                 est
                 ,
                 nisi
                 te
                 Authore
                 ad
                 exitum
                 perducatur
                 .
                 Quis
                 enim
                 alter
                 erit
                 Apelles
                 ,
                 qui
                 dimidiato
                 operi
                 manum
                 ultimam
                 admovere
                 sustineat
                 ?
                 Noli
                 igitur
                 Curiosos
                 speculatores
                 spe
                 tanta
                 in
                 aeternum
                 frustrari
                 .
                 Quod
                 superest
                 Deum
                 ex
                 animo
                 precor
                 ut
                 te
                 lucidissimum
                 in
                 orbe
                 literato
                 sidus
                 diu
                 ab
                 occasu
                 praeservet
                 ,
                 &
                 post
                 decursum
                 stadium
                 beatorum
                 choro
                 immisceat
                 ,
                 &
                 ex
                 ipso
                 sapientiae
                 fonte
                 immensam
                 tuam
                 cognoscendi
                 sitim
                 tandem
                 expleat
                 .
                 Sic
                 exoptat
              
               
                 
                   Dovotissimus
                   Tui
                   &
                   tuorum
                   Scriptorum
                   Cultor
                   
                     Johannes
                     Norris
                  
                   .
                
                 
                   Dabam
                   Oxon.
                   ex
                   Coll.
                   Om.
                   An.
                   
                     Jan.
                     8.
                     1684.
                     
                  
                
              
            
             
               
               
                 D
                 r
                 More
                 's
                 Answer
                 .
              
               
                 
                   Sir
                   ,
                
              
               
                 I
                 Have
                 received
                 your
                 very
                 civil
                 and
                 elegant
                 Latin
                 Letter
                 ,
                 but
                 answer
                 you
                 according
                 to
                 my
                 constant
                 use
                 to
                 our
                 own
                 Countrey
                 men
                 ,
                 in
                 English.
                 You
                 have
                 therein
                 such
                 significations
                 of
                 your
                 kindness
                 and
                 esteem
                 for
                 me
                 and
                 my
                 writings
                 ,
                 that
                 you
                 have
                 thereby
                 obliged
                 me
                 to
                 a
                 professed
                 readiness
                 to
                 serve
                 you
                 in
                 any
                 thing
                 that
                 lies
                 in
                 my
                 power
                 .
                 And
                 therefore
                 without
                 any
                 further
                 Ceremony
                 I
                 shall
                 endeavour
                 ,
                 as
                 touching
                 those
                 two
                 difficulties
                 you
                 propound
                 ,
                 to
                 give
                 you
                 the
                 best
                 satisfaction
                 I
                 can
                 .
                 The
                 first
                 difficulty
                 ,
                 if
                 I
                 understand
                 you
                 aright
                 ,
                 is
                 this
                 :
                 How
                 that
                 
                   Immobile
                   Extensum
                
                 distinct
                 from
                 matter
                 which
                 in
                 my
                 
                   Enchiridium
                   Metaphysicum
                
                 I
                 demonstrate
                 to
                 exist
                 ,
                 can
                 truely
                 be
                 said
                 to
                 be
                 infinite
                 ,
                 when
                 as
                 it
                 has
                 all
                 its
                 parts
                 that
                 are
                 or
                 can
                 be
                 
                   coexistent
                   at
                   once
                
                 .
                 Because
                 to
                 exist
                 according
                 to
                 all
                 its
                 parts
                 at
                 once
                 is
                 to
                 be
                 included
                 within
                 certain
                 limits
                 ,
                 as
                 any
                 number
                 how
                 big
                 soever
                 is
                 conteined
                 
                 under
                 some
                 certain
                 species
                 of
                 Number
                 ,
                 and
                 therewithal
                 conceived
                 finite
                 as
                 the
                 term
                 [
                 All
                 ]
                 also
                 implyes
                 .
                 And
                 therefore
                 
                   successive
                   Quantity
                
                 seems
                 more
                 capable
                 of
                 being
                 infinite
                 then
                 
                   permanent
                   Quantity
                
                 ,
                 because
                 there
                 may
                 be
                 still
                 more
                 parts
                 coming
                 on
                 ;
                 when
                 as
                 in
                 Permanent
                 Quantity
                 all
                 the
                 parts
                 are
                 at
                 once
                 ,
                 and
                 that
                 term
                 [
                 All
                 ]
                 includes
                 an
                 actual
                 bounding
                 of
                 the
                 whole
                 .
                 This
                 I
                 conceive
                 is
                 the
                 full
                 scope
                 of
                 the
                 first
                 difficulty
                 propounded
                 .
              
               
                 To
                 which
                 I
                 breifly
                 answer
                 first
                 ,
                 That
                 that
                 
                   Immobile
                   Extensum
                
                 distinct
                 from
                 matter
                 ,
                 being
                 really
                 a
                 substance
                 Incorporeal
                 ,
                 I
                 do
                 not
                 conceive
                 that
                 the
                 Term
                 [
                 Parts
                 ]
                 in
                 a
                 Physical
                 sense
                 does
                 properly
                 belong
                 thereto
                 ,
                 every
                 Incorporeal
                 substance
                 or
                 spirit
                 ,
                 according
                 to
                 my
                 notion
                 of
                 things
                 ,
                 being
                 
                   Ens
                   unum
                   per
                   se
                   &
                   non
                   per
                   aliud
                   ,
                
                 and
                 therefore
                 utterly
                 indiscerpible
                 into
                 parts
                 ,
                 it
                 implying
                 a
                 contradiction
                 ,
                 that
                 this
                 of
                 the
                 substance
                 or
                 Essence
                 should
                 be
                 divided
                 from
                 that
                 ,
                 the
                 entire
                 substance
                 
                 being
                 
                   Ens
                   unum
                   per
                   se
                   &
                   non
                   per
                   aliud
                   .
                
                 But
                 understanding
                 by
                 parts
                 onely
                 
                   Notional
                   or
                   Logical
                
                 parts
                 ,
                 which
                 will
                 consist
                 with
                 this
                 Indiscerpibility
                 ,
                 wee
                 'll
                 admit
                 the
                 phrase
                 in
                 this
                 sense
                 for
                 more
                 easy
                 and
                 distinct
                 discourse
                 sake
                 ,
                 and
                 also
                 of
                 Totum
                 and
                 Omne
                 and
                 whatever
                 is
                 a
                 kin
                 to
                 them
                 .
                 And
                 the
                 same
                 caution
                 I
                 premize
                 touching
                 the
                 word
                 [
                 Quantity
                 ]
                 that
                 we
                 take
                 it
                 not
                 in
                 that
                 crass
                 Physical
                 sense
                 ,
                 such
                 as
                 belongs
                 to
                 matter
                 and
                 bodyes
                 ,
                 but
                 meerly
                 in
                 that
                 notional
                 and
                 Logical
                 sense
                 ,
                 which
                 is
                 so
                 general
                 that
                 it
                 clashes
                 not
                 at
                 all
                 with
                 the
                 sacrosanctity
                 ,
                 as
                 I
                 may
                 so
                 speak
                 ,
                 of
                 incorporeal
                 substances
                 .
              
               
                 And
                 now
                 secondly
                 to
                 come
                 nearer
                 to
                 the
                 point
                 ,
                 if
                 we
                 mind
                 closely
                 and
                 distinctly
                 ,
                 what
                 sense
                 we
                 have
                 of
                 those
                 terms
                 Totum
                 and
                 Omne
                 ,
                 we
                 shall
                 certainly
                 discern
                 ,
                 that
                 they
                 may
                 signify
                 either
                 the
                 Entireness-Indefectuousness
                 or
                 Perfection
                 of
                 the
                 thing
                 they
                 are
                 pronounced
                 of
                 ,
                 or
                 meerly
                 that
                 there
                 is
                 nothing
                 
                   left
                   out
                
                 of
                 that
                 subject
                 they
                 are
                 
                 spoken
                 of
                 ,
                 or
                 else
                 they
                 imply
                 also
                 a
                 
                   comprehensibleness
                   ,
                   limitableness
                
                 ,
                 or
                 exhaustableness
                 of
                 the
                 number
                 of
                 those
                 parts
                 which
                 are
                 said
                 all
                 to
                 be
                 there
                 .
                 In
                 this
                 sense
                 is
                 Totum
                 plainly
                 used
                 in
                 
                   summa
                   totalis
                
                 at
                 the
                 
                   foot
                   of
                   a
                   reckoning
                
                 .
                 But
                 for
                 those
                 that
                 hold
                 Infinity
                 of
                 worlds
                 at
                 once
                 ,
                 and
                 infinite
                 Matter
                 ,
                 when
                 they
                 will
                 easily
                 acknowledge
                 ,
                 That
                 
                   omnes
                   partes
                   Materiae
                   sunt
                   divisibiles
                
                 ,
                 understanding
                 by
                 Materia
                 a
                 congeries
                 of
                 Atoms
                 ;
                 
                   Omnes
                   Mundi
                   generabiles
                   &
                   corruptibiles
                
                 ,
                 and
                 
                   Tota
                   Materia
                   Mundana
                   impenetrabilis
                
                 ,
                 without
                 the
                 least
                 suspicion
                 that
                 they
                 thereby
                 imply
                 ,
                 that
                 there
                 is
                 onely
                 a
                 finite
                 Number
                 of
                 worlds
                 ,
                 or
                 parts
                 of
                 Matter
                 ,
                 or
                 that
                 all
                 the
                 matter
                 of
                 the
                 Universe
                 taken
                 together
                 is
                 but
                 finite
                 ;
                 It
                 is
                 plain
                 that
                 to
                 them
                 the
                 former
                 sense
                 is
                 as
                 easy
                 and
                 natural
                 of
                 Totum
                 and
                 Omne
                 as
                 the
                 latter
                 ;
                 And
                 indeed
                 to
                 speak
                 my
                 own
                 mind
                 ,
                 I
                 think
                 it
                 is
                 the
                 most
                 natural
                 and
                 proper
                 of
                 all
                 and
                 the
                 onely
                 true
                 Logical
                 sense
                 of
                 omne
                 and
                 totum
                 ;
                 which
                 
                 suspends
                 it self
                 from
                 making
                 the
                 subject
                 ,
                 of
                 which
                 it
                 is
                 pronounced
                 ,
                 either
                 finite
                 or
                 infinite
                 ,
                 but
                 declares
                 onely
                 whatever
                 it
                 be
                 that
                 there
                 is
                 no
                 part
                 left
                 out
                 of
                 that
                 Subject
                 it
                 pronounces
                 of
                 .
                 So
                 that
                 if
                 Totum
                 ,
                 or
                 Omne
                 ,
                 or
                 
                   omnes
                   partes
                
                 be
                 pronounced
                 of
                 a
                 Subject
                 infinite
                 ,
                 it
                 leaves
                 nothing
                 of
                 that
                 infinite
                 Subject
                 out
                 nor
                 omits
                 any
                 parts
                 ,
                 and
                 consequentially
                 implies
                 the
                 perfect
                 Infinity
                 thereof
                 .
                 So
                 far
                 is
                 it
                 from
                 curbing
                 or
                 terminating
                 it
                 ,
                 it
                 reaching
                 as
                 far
                 as
                 that
                 absolute
                 Infinity
                 it
                 is
                 pronounced
                 of
                 .
                 So
                 that
                 it
                 is
                 the
                 subject
                 of
                 which
                 
                   Omne
                   &
                   Totum
                
                 are
                 pronounced
                 ,
                 when
                 it
                 is
                 finite
                 that
                 makes
                 them
                 have
                 a
                 finite
                 signification
                 ,
                 and
                 not
                 the
                 intrinsick
                 sense
                 of
                 those
                 terms
                 themselves
                 .
                 Whence
                 I
                 think
                 we
                 may
                 discern
                 ,
                 that
                 there
                 is
                 no
                 Repugnancy
                 to
                 assert
                 that
                 all
                 the
                 parts
                 of
                 that
                 
                   Immobile
                   Extensum
                
                 distinct
                 from
                 Matter
                 do
                 exist
                 together
                 at
                 once
                 ,
                 though
                 it
                 be
                 infinite
                 ,
                 and
                 that
                 [
                 All
                 ]
                 in
                 this
                 Enunciation
                 does
                 not
                 curb
                 the
                 Immensity
                 of
                 this
                 
                 Extensum
                 ,
                 but
                 rather
                 necessarily
                 implyes
                 it
                 according
                 to
                 the
                 true
                 Logical
                 Notion
                 thereof
                 ,
                 that
                 term
                 being
                 alwaies
                 commensurate
                 ,
                 when
                 it
                 is
                 truely
                 used
                 to
                 the
                 subject
                 it
                 is
                 spoken
                 of
                 .
              
               
                 And
                 lastly
                 ,
                 it
                 is
                 onely
                 
                   permanent
                   Quantity
                
                 ,
                 and
                 Spiritual
                 ,
                 and
                 indiscerpible
                 ,
                 whose
                 parts
                 are
                 all
                 at
                 once
                 ,
                 that
                 is
                 capable
                 of
                 
                   absolute
                   Infinity
                
                 .
                 But
                 as
                 for
                 
                   successive
                   Quantity
                
                 ,
                 it
                 is
                 not
                 capable
                 of
                 being
                 infinite
                 ,
                 neither
                 a
                 
                   parte
                   ante
                
                 nor
                 a
                 
                   parte
                   post
                
                 .
                 But
                 your
                 phancy
                 seems
                 unawares
                 to
                 have
                 transferred
                 the
                 property
                 of
                 
                   successive
                   quantity
                
                 to
                 the
                 permanet
                 ,
                 and
                 so
                 because
                 ,
                 so
                 soon
                 as
                 we
                 can
                 say
                 of
                 successive
                 quantity
                 there
                 is
                 
                   all
                   of
                   it
                
                 ,
                 it
                 implyes
                 certainly
                 there
                 is
                 an
                 
                   end
                   of
                   it
                
                 ,
                 and
                 so
                 it
                 is
                 finite
                 ;
                 so
                 you
                 seem
                 unawares
                 to
                 have
                 imagined
                 ,
                 because
                 it
                 is
                 true
                 of
                 the
                 parts
                 of
                 permanent
                 Quantity
                 that
                 there
                 is
                 
                   all
                   of
                   them
                   at
                   once
                
                 ,
                 therefore
                 they
                 are
                 now
                 exhausted
                 ,
                 as
                 the
                 parts
                 of
                 successive
                 Quantity
                 were
                 ,
                 and
                 therefore
                 are
                 finite
                 .
                 This
                 I
                 think
                 is
                 the
                 sophisme
                 you
                 put
                 upon
                 
                 your self
                 .
                 But
                 you
                 are
                 the
                 best
                 judge
                 of
                 your
                 own
                 meaning
                 .
              
               
                 Now
                 as
                 for
                 the
                 second
                 difficulty
                 ,
                 it
                 seems
                 such
                 to
                 you
                 from
                 your
                 missing
                 my
                 meaning
                 in
                 my
                 bringing
                 in
                 that
                 Instance
                 of
                 Wax
                 drawn
                 out
                 an
                 Ell
                 long
                 .
                 And
                 after
                 reduced
                 into
                 the
                 form
                 of
                 a
                 Globe
                 ,
                 suppose
                 no
                 bigger
                 than
                 of
                 an
                 ordinary
                 Nutmeg
                 :
                 An
                 heedless
                 or
                 Idiotick
                 Spectator
                 of
                 this
                 change
                 may
                 haply
                 imagine
                 the
                 dimension
                 of
                 Longitude
                 quite
                 lost
                 thereby
                 ,
                 whenas
                 there
                 is
                 not
                 one
                 Atom
                 of
                 the
                 quantity
                 thereof
                 lost
                 by
                 this
                 change
                 of
                 Site
                 ,
                 no
                 more
                 than
                 there
                 is
                 of
                 the
                 substance
                 of
                 the
                 wax
                 .
                 But
                 what
                 seems
                 lost
                 in
                 Longitude
                 ,
                 it
                 is
                 compensated
                 in
                 Latitude
                 and
                 profundity
                 .
                 So
                 say
                 I
                 of
                 the
                 contraction
                 of
                 a
                 created
                 Spirit
                 ,
                 suppose
                 from
                 a
                 spherical
                 form
                 ,
                 (
                 for
                 we
                 must
                 take
                 some
                 figure
                 or
                 other
                 )
                 of
                 half
                 a
                 yard
                 diameter
                 ,
                 to
                 a
                 sphear
                 of
                 a
                 quarter
                 by
                 the
                 Retraction
                 of
                 it self
                 into
                 so
                 much
                 less
                 an
                 Vbi
                 (
                 eight
                 times
                 less
                 than
                 before
                 )
                 for
                 as
                 much
                 as
                 nothing
                 
                 of
                 its
                 substance
                 is
                 annihilated
                 thereby
                 ,
                 nothing
                 of
                 its
                 dimensions
                 is
                 ,
                 but
                 what
                 seems
                 to
                 be
                 lost
                 in
                 Longitude
                 ,
                 Latitude
                 ,
                 and
                 profundity
                 ,
                 is
                 gained
                 or
                 compensated
                 in
                 
                   Essential
                   spissitude
                
                 ,
                 which
                 is
                 that
                 
                   fourth
                   dimension
                
                 I
                 stand
                 for
                 ,
                 that
                 it
                 is
                 in
                 
                   Rerum
                   Natura
                
                 .
                 Which
                 tho
                 it
                 is
                 more
                 particularly
                 belonging
                 to
                 the
                 contraction
                 of
                 one
                 and
                 the
                 same
                 spirit
                 into
                 it self
                 ,
                 yet
                 it
                 is
                 also
                 truely
                 found
                 ,
                 when
                 any
                 two
                 substances
                 whatever
                 adequately
                 occupy
                 the
                 same
                 Vbi
                 ;
                 As
                 suppose
                 a
                 Spirit
                 occupyd
                 a
                 Cube
                 of
                 Matter
                 of
                 such
                 a
                 side
                 or
                 Diameter
                 .
                 The
                 spirit
                 and
                 the
                 Cube
                 have
                 their
                 proper
                 dimensions
                 each
                 of
                 them
                 in
                 the
                 same
                 Vbi
                 ,
                 and
                 therefore
                 are
                 an
                 Instance
                 of
                 a
                 real
                 
                   essential
                   spissitude
                
                 in
                 that
                 Vbi
                 .
                 And
                 if
                 there
                 were
                 another
                 Spirit
                 in
                 like
                 manner
                 occupying
                 the
                 same
                 Cube
                 ,
                 there
                 would
                 be
                 still
                 a
                 greater
                 
                   essential
                   spissitude
                
                 .
                 And
                 he
                 that
                 will
                 not
                 grant
                 this
                 
                   essential
                   spissitude
                
                 ,
                 He
                 must
                 either
                 list
                 himself
                 with
                 that
                 ridiculous
                 Sect
                 of
                 the
                 Nullibists
                 ,
                 or
                 that
                 
                 wretched
                 sect
                 of
                 the
                 Materialists
                 ,
                 or
                 Atheists
                 ,
                 that
                 hold
                 there
                 is
                 nothing
                 but
                 matter
                 in
                 the
                 Universe
                 ,
                 which
                 I
                 conceive
                 I
                 have
                 again
                 and
                 again
                 demonstrated
                 to
                 be
                 false
                 in
                 this
                 Enchiridium
                 of
                 mine
                 .
                 But
                 I
                 suppose
                 out
                 of
                 what
                 has
                 been
                 said
                 ,
                 you
                 see
                 plainly
                 now
                 that
                 by
                 the
                 contraction
                 of
                 a
                 Spirit
                 ,
                 I
                 mean
                 that
                 of
                 the
                 same
                 spirit
                 ,
                 whereby
                 it
                 may
                 occupy
                 a
                 less
                 Vbi
                 than
                 before
                 ,
                 and
                 not
                 of
                 several
                 spirits
                 so
                 contracted
                 ,
                 that
                 they
                 may
                 take
                 up
                 no
                 more
                 space
                 then
                 any
                 one
                 of
                 them
                 did
                 before
                 contraction
                 .
                 And
                 these
                 hints
                 I
                 doubt
                 not
                 are
                 sufficient
                 to
                 one
                 of
                 such
                 quick
                 parts
                 as
                 yours
                 ,
                 to
                 make
                 you
                 thoroughly
                 and
                 distinctly
                 understand
                 the
                 meaning
                 of
                 the
                 7th
                 Section
                 of
                 the
                 28th
                 chapter
                 of
                 my
                 
                   Enchiridium
                   Metaphysocum
                
                 .
              
               
                 To
                 satisfy
                 your
                 desire
                 of
                 knowing
                 my
                 intention
                 touching
                 the
                 finishing
                 the
                 said
                 Enchiridium
                 ,
                 I
                 must
                 confess
                 to
                 you
                 freely
                 ,
                 that
                 I
                 have
                 no
                 purpose
                 of
                 so
                 doing
                 .
                 I
                 am
                 now
                 of
                 a
                 great
                 Age
                 ,
                 above
                 threescore
                 and
                 ten
                 ,
                 and
                 have
                 
                 other
                 designs
                 also
                 .
                 And
                 besides
                 ,
                 this
                 first
                 part
                 which
                 I
                 have
                 finished
                 is
                 the
                 most
                 useful
                 ,
                 the
                 most
                 assured
                 ,
                 and
                 yet
                 I
                 add
                 the
                 most
                 difficult
                 of
                 all
                 ;
                 and
                 having
                 thoroughly
                 made
                 out
                 the
                 main
                 truths
                 of
                 the
                 existence
                 of
                 Spiritual
                 Substance
                 ,
                 and
                 what
                 its
                 nature
                 and
                 Essence
                 is
                 ,
                 intelligibly
                 and
                 demonstratively
                 ,
                 I
                 make
                 account
                 the
                 greatest
                 business
                 is
                 done
                 ,
                 and
                 I
                 may
                 leave
                 the
                 rest
                 to
                 others
                 ,
                 especially
                 there
                 being
                 laid
                 in
                 so
                 much
                 already
                 in
                 other
                 Treatises
                 of
                 mine
                 ,
                 as
                 you
                 may
                 observe
                 in
                 reading
                 the
                 Scholia
                 upon
                 the
                 21
                 Sect.
                 of
                 the
                 28th
                 chapter
                 of
                 the
                 Enchiridium
                 .
                 Where
                 yet
                 I
                 have
                 left
                 out
                 what
                 is
                 considerable
                 ,
                 my
                 
                   Cabbala
                   Philosophica
                
                 ,
                 &
                 Exposition
                 of
                 the
                 
                   Iewish
                   Mercava
                
                 ,
                 or
                 
                   Ezechiels
                   Vision
                
                 ,
                 the
                 right
                 understanding
                 whereof
                 contains
                 the
                 choicest
                 secrets
                 of
                 the
                 
                   Iewish
                   Theosophy
                
                 or
                 Metaphysicks
                 .
              
               
                 This
                 is
                 all
                 for
                 the
                 present
                 ,
                 but
                 the
                 repeating
                 of
                 my
                 thanks
                 for
                 the
                 great
                 kindness
                 you
                 seem
                 to
                 have
                 for
              
               
                 
                   Worthy
                   Sir
                   ,
                
                 
                   Your
                   affectionate
                   friend
                   to
                   serve
                   you
                   
                     Hen.
                     More
                  
                   .
                
                 
                   C.C.C.
                   
                     Jan.
                     19.
                     1684
                     
                     /
                     5
                  
                
              
            
             
               
               
                 The
                 second
                 Letter
                 to
                 
                   D
                   r
                   More
                
                 .
              
               
                 
                   Sir
                   ,
                
              
               
                 THe
                 Civility
                 and
                 profound
                 subtilety
                 of
                 your
                 Letter
                 are
                 both
                 so
                 very
                 extraordinary
                 ,
                 that
                 I
                 know
                 not
                 which
                 most
                 to
                 admire
                 .
                 Indeed
                 I
                 cannot
                 but
                 look
                 upon
                 it
                 as
                 an
                 infinite
                 Obligation
                 ,
                 that
                 a
                 Person
                 of
                 your
                 Age
                 ,
                 worth
                 ,
                 and
                 Character
                 in
                 the
                 World
                 ,
                 should
                 vouchsafe
                 an
                 Answer
                 (
                 and
                 that
                 so
                 Candid
                 a
                 one
                 )
                 to
                 such
                 a
                 green
                 Student
                 as
                 my self
                 ,
                 one
                 that
                 just
                 begins
                 to
                 climb
                 that
                 
                   Tree
                   of
                   Knowledg
                
                 ,
                 upon
                 whose
                 utmost
                 bough
                 you
                 sit
                 ,
                 and
                 is
                 so
                 far
                 from
                 spreading
                 his
                 Name
                 (
                 like
                 you
                 )
                 far
                 and
                 near
                 ,
                 that
                 he
                 has
                 scarce
                 lustre
                 enough
                 to
                 enlighten
                 the
                 little
                 Orb
                 wherein
                 he
                 moves
                 .
              
               
                 This
                 great
                 Condescention
                 of
                 yours
                 bespeaks
                 you
                 to
                 be
                 a
                 Person
                 of
                 an
                 excellent
                 spirit
                 ,
                 as
                 well
                 as
                 understanding
                 ,
                 and
                 ingages
                 Me
                 (
                 if
                 possible
                 )
                 to
                 honour
                 and
                 esteem
                 you
                 more
                 than
                 I
                 
                 did
                 before
                 ,
                 and
                 to
                 say
                 of
                 you
                 as
                 Cicero
                 in
                 his
                 book
                 
                   De
                   Legibus
                
                 does
                 of
                 
                   Plato
                   ,
                   Quem
                   admiror
                   ,
                   quem
                   omnibus
                   antepono
                   ,
                   quem
                   maxime
                   diligo
                   .
                
              
               
                 Sir
                 ,
                 I
                 have
                 consider'd
                 and
                 digested
                 your
                 Letter
                 ,
                 and
                 I
                 find
                 my
                 satisfaction
                 increases
                 with
                 my
                 perusal
                 of
                 it
                 .
                 Which
                 gives
                 me
                 incouragement
                 to
                 trouble
                 you
                 with
                 another
                 Inquiry
                 ,
                 especially
                 since
                 I
                 find
                 you
                 willing
                 as
                 well
                 as
                 able
                 to
                 inform
                 ,
                 and
                 that
                 you
                 do
                 not
                 send
                 away
                 those
                 that
                 inquire
                 of
                 you
                 ,
                 as
                 the
                 Sullen
                 Oracle
                 did
                 Augustus
                 ,
                 asking
                 concerning
                 his
                 Successour
                 with
                 
                   
                     —
                     
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                       〈◊〉
                    
                  
                
              
               
                 The
                 thing
                 then
                 is
                 this
                 .
                 I
                 am
                 not
                 well
                 resolv'd
                 concerning
                 the
                 Moral
                 Turpitude
                 of
                 Sensuality
                 .
                 Not
                 of
                 such
                 species
                 of
                 it
                 as
                 are
                 complicated
                 and
                 accompany'd
                 with
                 
                   civil
                   incommodotyes
                
                 ,
                 such
                 as
                 
                   Adultery
                   ,
                   Fornication
                
                 ,
                 &c.
                 
                 (
                 Concerning
                 which
                 't
                 is
                 easy
                 to
                 account
                 from
                 those
                 mischeifs
                 ,
                 which
                 ,
                 considering
                 the
                 present
                 system
                 of
                 the
                 Intellectual
                 world
                 ,
                 they
                 necessarily
                 bring
                 upon
                 
                 Mankind
                 )
                 but
                 of
                 sensuality
                 as
                 such
                 .
                 Now
                 concerning
                 this
                 I
                 inquire
                 ,
                 1.
                 whether
                 there
                 be
                 any
                 Moral
                 Turpitude
                 in
                 it
                 or
                 no.
                 And
                 2ly
                 ,
                 supposing
                 there
                 is
                 ,
                 wherein
                 it
                 lies
                 .
                 For
                 my
                 own
                 part
                 I
                 am
                 so
                 divided
                 betwixt
                 Arguments
                 on
                 both
                 sides
                 ,
                 that
                 I
                 know
                 not
                 what
                 to
                 resolve
                 .
                 For
                 first
                 that
                 there
                 is
                 some
                 Moral
                 ,
                 or
                 intrinsick
                 Turpitude
                 ,
                 in
                 Sensuality
                 as
                 such
                 ,
                 I
                 am
                 tempted
                 to
                 suspect
                 from
                 the
                 Authority
                 of
                 many
                 great
                 Moralists
                 (
                 especially
                 among
                 the
                 Antients
                 )
                 who
                 ,
                 when
                 they
                 lay
                 open
                 the
                 immorality
                 of
                 Adultery
                 or
                 Fornication
                 ,
                 do
                 not
                 fetch
                 their
                 Arguments
                 wholely
                 from
                 those
                 ill
                 effects
                 ,
                 which
                 either
                 of
                 them
                 has
                 upon
                 the
                 welfare
                 of
                 society
                 ,
                 but
                 resolve
                 part
                 of
                 their
                 immorality
                 into
                 
                   Sensuality
                   as
                   such
                
                 ,
                 abstracted
                 from
                 those
                 other
                 ill
                 Consequences
                 .
                 Besides
                 I
                 observe
                 ,
                 that
                 in
                 the
                 Divine
                 Writings
                 (
                 not
                 to
                 say
                 any
                 thing
                 of
                 our
                 Ordinary
                 Oral
                 discourses
                 )
                 such
                 peculiar
                 Epithetes
                 and
                 Adjuncts
                 of
                 infamy
                 are
                 given
                 to
                 Adultery
                 ,
                 which
                 can
                 belong
                 to
                 
                 it
                 on
                 no
                 other
                 score
                 ,
                 than
                 as
                 't
                 is
                 an
                 act
                 of
                 sensuality
                 .
                 Nay
                 ,
                 and
                 as
                 if
                 that
                 were
                 the
                 principal
                 Ingredient
                 ,
                 it
                 oftentimes
                 receives
                 a
                 Denomination
                 from
                 the
                 sensuality
                 ,
                 but
                 never
                 from
                 the
                 injustice
                 ,
                 infaithfulness
                 ,
                 or
                 the
                 like
                 .
                 Thus
                 it
                 is
                 call'd
                 the
                 
                   sin
                   of
                   uncleanness
                
                 .
                 And
                 Adulterers
                 are
                 said
                 to
                 be
                 unclean
                 persons
                 ,
                 
                   filthy
                   ,
                   brutish
                
                 ,
                 &c.
                 
                 In
                 the
                 like
                 manner
                 David
                 ,
                 in
                 his
                 Penitentials
                 for
                 that
                 sin
                 ,
                 insists
                 much
                 upon
                 its
                 sensuality
                 ,
                 and
                 accordingly
                 speaks
                 of
                 washing
                 ,
                 and
                 cleansing
                 ,
                 and
                 
                   making
                   clean
                
                 .
                 All
                 which
                 seems
                 to
                 imply
                 ,
                 that
                 the
                 immorality
                 of
                 Adutery
                 is
                 not
                 wholly
                 to
                 be
                 deriv'd
                 from
                 those
                 mischeivous
                 effects
                 it
                 has
                 upon
                 Society
                 ,
                 but
                 does
                 also
                 partly
                 (
                 if
                 not
                 chiefly
                 )
                 consist
                 in
                 the
                 
                   mere
                   sensuality
                
                 ,
                 and
                 consequently
                 that
                 Sensuality
                 as
                 such
                 is
                 immoral
                 .
              
               
                 Again
                 2ly
                 (
                 to
                 proceed
                 from
                 mental
                 abstraction
                 to
                 real
                 separation
                 )
                 there
                 are
                 some
                 acts
                 of
                 sensuality
                 (
                 such
                 as
                 voluntary
                 Pollutions
                 &c.
                 )
                 which
                 are
                 really
                 separated
                 from
                 such
                 ill
                 effects
                 ,
                 
                 and
                 yet
                 these
                 by
                 the
                 consent
                 of
                 all
                 Nations
                 were
                 ever
                 condemn'd
                 as
                 dishonorable
                 and
                 immoral
                 ,
                 and
                 yet
                 there
                 is
                 nothing
                 in
                 them
                 besides
                 the
                 sensuality
                 ,
                 and
                 consequently
                 there
                 seems
                 to
                 be
                 a
                 Moral
                 Turpitude
                 even
                 in
                 
                   Sensuality
                   as
                   such
                
                 .
              
               
                 Again
                 3ly
                 ,
                 that
                 there
                 is
                 some
                 natural
                 Turpitude
                 in
                 Sensuality
                 as
                 such
                 ,
                 I
                 am
                 apt
                 to
                 believe
                 ,
                 when
                 I
                 consider
                 how
                 unanimously
                 't
                 is
                 vilify'd
                 and
                 decry'd
                 by
                 those
                 ,
                 who
                 were
                 mere
                 strangers
                 to
                 Revelation
                 ,
                 and
                 so
                 could
                 not
                 derive
                 this
                 Notion
                 from
                 the
                 prohibition
                 of
                 
                   some
                   certain
                   Species
                
                 of
                 it
                 .
                 Sir
                 I
                 need
                 not
                 tell
                 you
                 ,
                 what
                 a
                 Continual
                 Topic
                 for
                 Invectives
                 this
                 has
                 been
                 to
                 the
                 Platonists
                 and
                 Stoicks
                 .
                 Now
                 how
                 these
                 men
                 ,
                 who
                 follow'd
                 the
                 mere
                 Conduct
                 of
                 Nature
                 ,
                 should
                 all
                 conspire
                 in
                 such
                 abject
                 and
                 disdainful
                 thoughts
                 of
                 Sensuality
                 ,
                 unless
                 it
                 were
                 some
                 way
                 or
                 other
                 disagreeable
                 to
                 the
                 unsophisticate
                 and
                 
                   genuin
                   relish
                
                 of
                 the
                 Soul
                 ,
                 I
                 cannot
                 comprehend
                 .
              
               
               
                 Again
                 4ly
                 and
                 lastly
                 ,
                 that
                 there
                 is
                 some
                 Natural
                 intrinsick
                 Turpitude
                 in
                 Sensuality
                 as
                 such
                 ,
                 seems
                 to
                 receive
                 no
                 small
                 confirmation
                 from
                 that
                 
                   natural
                   shame
                
                 ,
                 which
                 attends
                 the
                 acting
                 of
                 it
                 ,
                 and
                 that
                 not
                 only
                 in
                 Circumstances
                 professedly
                 unlawful
                 ,
                 but
                 also
                 in
                 those
                 which
                 are
                 otherwise
                 reputed
                 ,
                 whereby
                 men
                 seem
                 conscious
                 to
                 themselves
                 of
                 some
                 incongruity
                 in
                 the
                 
                   thing
                   as
                   such
                
                 .
              
               
                 From
                 this
                 and
                 more
                 that
                 might
                 be
                 alledg'd
                 ,
                 it
                 seems
                 to
                 me
                 that
                 there
                 must
                 be
                 some
                 Moral
                 Turpitude
                 in
                 sensuality
                 as
                 such
                 .
                 But
                 now
                 wherein
                 this
                 immorality
                 should
                 ly
                 ,
                 I
                 am
                 still
                 to
                 seek
                 .
                 As
                 also
                 I
                 am
                 how
                 to
                 unwind
                 my self
                 from
                 the
                 Difficulties
                 of
                 the
                 other
                 side
                 .
                 For
                 first
                 ,
                 I
                 find
                 that
                 the
                 more
                 Modern
                 Masters
                 of
                 Morality
                 (
                 such
                 as
                 Grotius
                 ,
                 Dr
                 
                   Cumberland
                   ,
                   Puffendorf
                
                 with
                 many
                 others
                 )
                 resolve
                 the
                 immorality
                 of
                 Adultery
                 wholly
                 into
                 those
                 pernicious
                 effects
                 it
                 has
                 upon
                 Society
                 ,
                 without
                 bringing
                 in
                 the
                 
                   sensuality
                   as
                   such
                
                 into
                 any
                 part
                 of
                 
                 the
                 Account
                 ,
                 which
                 they
                 could
                 not
                 do
                 ,
                 did
                 they
                 Apprehend
                 any
                 moral
                 Turpitude
                 in
                 Sensuality
                 as
                 such
                 .
              
               
                 Again
                 2ly
                 ,
                 that
                 there
                 is
                 no
                 moral
                 Turpitude
                 in
                 Sensuality
                 as
                 such
                 ,
                 seems
                 to
                 appear
                 from
                 hence
                 ,
                 that
                 if
                 there
                 were
                 ,
                 it
                 would
                 be
                 so
                 in
                 all
                 its
                 instances
                 ,
                 and
                 Consequently
                 even
                 in
                 Marriage
                 it self
                 .
                 But
                 't
                 is
                 said
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 So
                 that
                 hence
                 arises
                 a
                 considerable
                 Difficulty
                 .
                 For
                 if
                 there
                 be
                 no
                 Moral
                 Turpitude
                 in
                 sensuality
                 as
                 such
                 ,
                 then
                 all
                 abstracted
                 Acts
                 of
                 it
                 (
                 as
                 Voluntary
                 Pollutions
                 &c.
                 )
                 must
                 be
                 held
                 lawful
                 ,
                 which
                 are
                 yet
                 condemn'd
                 .
                 And
                 if
                 there
                 be
                 ,
                 then
                 Marriage
                 must
                 be
                 condemn'd
                 ,
                 which
                 yet
                 is
                 held
                 lawful
                 .
              
               
                 Again
                 3ly
                 ,
                 I
                 can
                 see
                 no
                 reason
                 why
                 that
                 sort
                 of
                 
                   Corporal
                   indulgency
                
                 ,
                 which
                 is
                 emphatically
                 call'd
                 sensuality
                 ,
                 should
                 be
                 charged
                 with
                 any
                 moral
                 Turpitude
                 ,
                 when
                 as
                 
                   other
                   pleasures
                
                 of
                 sense
                 (
                 and
                 those
                 perhaps
                 equally
                 intense
                 )
                 are
                 not
                 so
                 .
                 Such
                 as
                 using
                 choice
                 perfumes
                 ,
                 eating
                 delicious
                 Sweet-meats
                 ,
                 &c.
                 
                 T
                 is
                 
                 plain
                 these
                 all
                 agree
                 in
                 this
                 ,
                 that
                 they
                 are
                 gratifications
                 of
                 sense
                 ,
                 and
                 therefore
                 why
                 there
                 should
                 be
                 a
                 Moral
                 Turpitude
                 in
                 one
                 ,
                 and
                 not
                 in
                 another
                 ,
                 I
                 am
                 yet
                 to
                 learn.
                 
              
               
                 Again
                 4ly
                 and
                 lastly
                 ,
                 to
                 argue
                 from
                 the
                 simple
                 and
                 absolute
                 nature
                 of
                 the
                 thing
                 ,
                 I
                 cannot
                 imagine
                 how
                 it
                 should
                 be
                 a
                 Moral
                 incongruity
                 for
                 a
                 man
                 to
                 please
                 himself
                 .
                 What
                 malice
                 is
                 there
                 in
                 it
                 either
                 against
                 God
                 ,
                 himself
                 ,
                 or
                 his
                 Neighbour
                 ?
                 For
                 that
                 there
                 is
                 in
                 some
                 particular
                 instance
                 (
                 as
                 in
                 Adultery
                 )
                 or
                 in
                 Degree
                 (
                 as
                 in
                 intemperance
                 )
                 is
                 purely
                 accidental
                 ,
                 and
                 therefore
                 ought
                 not
                 to
                 be
                 charged
                 upon
                 sensuality
                 as
                 such
                 .
              
               
                 These
                 considerations
                 do
                 prevail
                 with
                 me
                 to
                 think
                 ,
                 that
                 there
                 is
                 no
                 Moral
                 Turpitude
                 in
                 Sensuality
                 as
                 such
                 ,
                 that
                 all
                 the
                 Pleasures
                 of
                 sense
                 are
                 in
                 themselves
                 equally
                 indifferent
                 ,
                 like
                 the
                 
                   Trees
                   of
                   Paradise
                
                 .
                 So
                 that
                 if
                 that
                 ,
                 which
                 we
                 here
                 treat
                 of
                 ,
                 only
                 be
                 evil
                 ,
                 it
                 must
                 be
                 (
                 as
                 the
                 forbidden
                 Fruit
                 )
                 because
                 
                 
                   made
                   so
                
                 by
                 a
                 Positive
                 law
                 (
                 which
                 yet
                 I
                 know
                 not
                 of
                 )
                 as
                 an
                 instance
                 to
                 try
                 our
                 obedience
                 .
                 But
                 how
                 to
                 reconcile
                 this
                 with
                 the
                 former
                 difficulties
                 ,
                 I
                 profess
                 I
                 know
                 not
                 .
                 And
                 here
                 Sir
                 ,
                 I
                 desire
                 your
                 unerring
                 hand
                 to
                 lead
                 me
                 out
                 of
                 this
                 Labyrinth
                 ,
                 and
                 that
                 at
                 your
                 own
                 leisure
                 ,
                 (
                 For
                 I
                 am
                 not
                 in
                 hast
                 ,
                 and
                 would
                 by
                 no
                 means
                 be
                 troublesome
                 to
                 you
                 )
                 you
                 would
                 be
                 pleased
                 to
                 give
                 me
                 a
                 Resolution
                 of
                 this
                 whole
                 matter
                 ,
                 and
                 that
                 you
                 would
                 not
                 only
                 satisfy
                 the
                 Doubts
                 ,
                 but
                 also
                 pardon
                 the
                 boldness
                 of
              
               
                 
                   Most
                   worthy
                   Sir
                   ,
                
                 
                   Your
                   most
                   real
                   Friend
                   and
                   most
                   humble
                   Servant
                   
                     J.
                     Norris
                  
                   .
                
                 
                   Allsouls
                   Coll.
                   
                     Ian.
                     28.
                     1684●
                  
                
              
            
             
               
               
                 
                   D
                   r
                   More
                   's
                
                 Answer
                 .
              
               
                 
                   Sir
                   ,
                
              
               
                 YOU
                 may
                 very
                 well
                 judge
                 me
                 more
                 than
                 ordinarily
                 rude
                 and
                 uncivil
                 ,
                 that
                 I
                 have
                 not
                 all
                 this
                 time
                 answered
                 your
                 so
                 friendly
                 and
                 affectionate
                 Letter
                 .
                 But
                 I
                 have
                 such
                 abundance
                 of
                 business
                 lying
                 upon
                 my
                 hands
                 ,
                 that
                 I
                 could
                 not
                 find
                 time
                 till
                 now
                 ,
                 and
                 foreseeing
                 that
                 I
                 shall
                 be
                 suddenly
                 more
                 busy
                 than
                 before
                 ,
                 in
                 this
                 strait
                 of
                 time
                 that
                 I
                 am
                 in
                 ,
                 I
                 have
                 chosen
                 ,
                 rather
                 than
                 to
                 be
                 still
                 silent
                 ,
                 to
                 write
                 ,
                 though
                 but
                 briefly
                 ,
                 and
                 it
                 may
                 be
                 brokenly
                 to
                 the
                 point
                 you
                 propound
                 .
                 Viz.
                 concerning
                 the
                 
                   Moral
                   Turpitude
                   of
                   Sensuality
                
                 .
                 You
                 have
                 shewed
                 a
                 great
                 deal
                 of
                 not
                 onely
                 wit
                 and
                 eloquence
                 ,
                 but
                 solidity
                 of
                 Reason
                 in
                 pleading
                 pro
                 and
                 con
                 in
                 the
                 case
                 .
                 But
                 you
                 had
                 proceeded
                 more
                 clearly
                 ,
                 if
                 you
                 had
                 first
                 defined
                 what
                 you
                 meant
                 by
                 sensuality
                 ,
                 (
                 which
                 ,
                 according
                 to
                 the
                 ordinary
                 acception
                 of
                 the
                 word
                 ,
                 signifies
                 immorally
                 ,
                 and
                 insinuates
                 
                 an
                 irregular
                 and
                 ungovernable
                 indulgence
                 of
                 the
                 pleasure
                 of
                 the
                 grosser
                 senses
                 )
                 and
                 so
                 the
                 business
                 had
                 been
                 less
                 difficult
                 .
                 But
                 considering
                 the
                 whole
                 matter
                 of
                 your
                 arguing
                 on
                 both
                 sides
                 ,
                 I
                 perceive
                 you
                 mean
                 no
                 more
                 by
                 sensuality
                 ,
                 then
                 the
                 pleasure
                 of
                 what
                 
                   Iul.
                   Scaliger
                
                 in
                 his
                 Exercitations
                 calleth
                 the
                 
                   sixt
                   sense
                
                 .
                 For
                 so
                 he
                 counts
                 
                   that
                   Tactus
                   venereus
                
                 ,
                 which
                 some
                 are
                 so
                 taken
                 with
                 .
                 And
                 therefore
                 ,
                 if
                 you
                 will
                 ,
                 we
                 will
                 state
                 the
                 Question
                 according
                 to
                 his
                 phrase
                 ,
                 and
                 it
                 shall
                 be
                 ,
                 whether
                 the
                 pleasure
                 of
                 the
                 
                   sixt
                   sense
                
                 have
                 any
                 Moral
                 Turpitude
                 in
                 it
                 .
                 Wherein
                 I
                 will
                 adventure
                 to
                 pronounce
                 ,
                 that
                 it
                 has
                 not
                 as
                 such
                 .
                 But
                 to
                 be
                 captivated
                 to
                 that
                 pleasure
                 ,
                 so
                 as
                 to
                 make
                 us
                 less
                 capable
                 of
                 that
                 ,
                 which
                 is
                 better
                 ,
                 or
                 to
                 break
                 the
                 laws
                 of
                 what
                 is
                 just
                 and
                 decorous
                 ,
                 this
                 is
                 the
                 Turpitude
                 that
                 is
                 contracted
                 therein
                 ,
                 and
                 argues
                 him
                 ,
                 that
                 is
                 thus
                 captivated
                 ,
                 to
                 be
                 brutish
                 and
                 sensual
                 in
                 the
                 ordinary
                 sense
                 of
                 the
                 word
                 .
                 And
                 therefore
                 it
                 is
                 
                 no
                 wonder
                 such
                 persons
                 are
                 stiled
                 filthy
                 ,
                 brutish
                 ,
                 and
                 unclean
                 in
                 the
                 holy
                 Scriptures
                 ,
                 because
                 the
                 goatish
                 nature
                 has
                 got
                 dominion
                 over
                 them
                 .
                 You
                 have
                 urged
                 excellently
                 well
                 for
                 the
                 Turpitude
                 of
                 Sensuality
                 hitherto
                 taken
                 in
                 the
                 usual
                 sense
                 ,
                 though
                 prescinded
                 from
                 the
                 consequent
                 Inconveniencies
                 thereof
                 .
                 But
                 now
                 that
                 Platonists
                 decry
                 without
                 Revelation
                 ,
                 the
                 delight
                 of
                 corporeal
                 pleasures
                 ,
                 and
                 that
                 there
                 is
                 a
                 
                   natural
                   shame
                
                 of
                 having
                 to
                 do
                 with
                 those
                 pleasures
                 of
                 the
                 
                   sixt
                   sense
                
                 ,
                 this
                 looks
                 like
                 a
                 shrewd
                 argument
                 for
                 an
                 
                   innate
                   turpitude
                
                 in
                 those
                 very
                 pleasures
                 themselves
                 ,
                 though
                 in
                 lawful
                 circumstances
                 ;
                 But
                 yet
                 I
                 conceive
                 this
                 instinct
                 of
                 natural
                 shame
                 ,
                 if
                 rightly
                 interpreted
                 ,
                 does
                 not
                 so
                 much
                 intimate
                 any
                 
                   Moral
                   Turpitude
                
                 in
                 having
                 to
                 do
                 with
                 the
                 pleasures
                 of
                 the
                 
                   sixt
                   sense
                
                 ,
                 as
                 admonishes
                 us
                 ,
                 that
                 though
                 these
                 things
                 rightly
                 circumstantiated
                 have
                 no
                 Moral
                 Turpitude
                 in
                 them
                 ,
                 yet
                 such
                 is
                 the
                 nobleness
                 of
                 the
                 Soul
                 of
                 man
                 ,
                 that
                 
                 such
                 gross
                 enjoyments
                 are
                 exceedingly
                 below
                 her
                 ,
                 who
                 is
                 designed
                 for
                 an
                 
                   Angelical
                   life
                
                 ,
                 where
                 
                   they
                   neither
                   marry
                   ,
                   nor
                   are
                   given
                   in
                   marriage
                   ,
                
                 and
                 therefore
                 even
                 nature
                 has
                 taught
                 her
                 to
                 sneak
                 ,
                 when
                 ,
                 she
                 being
                 Heaven-born
                 ,
                 demits
                 her
                 noble
                 self
                 to
                 such
                 
                   earthly
                   drudgery
                
                 .
                 If
                 this
                 Passion
                 of
                 Venereal
                 shame
                 be
                 rightly
                 interpreted
                 ,
                 I
                 suppose
                 this
                 is
                 all
                 it
                 signifies
                 ,
                 and
                 not
                 that
                 there
                 is
                 any
                 
                   intrinsick
                   Immorality
                
                 or
                 Turpitude
                 in
                 the
                 pleasures
                 of
                 the
                 
                   sixt
                   sense
                
                 .
              
               
                 But
                 for
                 sensuality
                 taken
                 in
                 the
                 ordinary
                 sense
                 ,
                 of
                 which
                 Adultery
                 is
                 a
                 specimen
                 ,
                 most
                 certainly
                 there
                 is
                 a
                 foulness
                 and
                 uncleanness
                 in
                 it
                 ,
                 distinct
                 from
                 what
                 it
                 sins
                 against
                 
                   Political
                   Society
                
                 ,
                 which
                 by
                 no
                 means
                 is
                 the
                 
                   adequate
                   measure
                
                 of
                 sound
                 Morality
                 ,
                 but
                 there
                 is
                 a
                 
                   Moral
                   Perfection
                
                 of
                 human
                 nature
                 antecedent
                 to
                 all
                 Society
                 .
                 I
                 pray
                 read
                 what
                 I
                 have
                 writ
                 on
                 this
                 Argument
                 in
                 my
                 Scholia
                 on
                 the
                 3
                 Sect.
                 of
                 the
                 4
                 chapter
                 of
                 the
                 first
                 Book
                 of
                 my
                 
                   Enchriridium
                   
                   Ethicum
                
                 .
                 Which
                 will
                 save
                 me
                 the
                 labour
                 of
                 adding
                 any
                 thing
                 more
                 here
                 .
                 But
                 when
                 the
                 matter
                 is
                 simply
                 the
                 perception
                 of
                 the
                 
                   sixt
                   sense
                
                 ,
                 there
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 This
                 rightly
                 phrasing
                 the
                 point
                 in
                 question
                 takes
                 away
                 all
                 the
                 difficulties
                 ,
                 that
                 would
                 infer
                 no
                 moral
                 Turpitude
                 ,
                 where
                 there
                 is
                 such
                 ,
                 or
                 any
                 moral
                 Turpitude
                 ,
                 where
                 there
                 is
                 none
                 .
                 To
                 your
                 third
                 plea
                 for
                 no
                 moral
                 Turpitude
                 I
                 answer
                 ,
                 that
                 corporeal
                 pleasures
                 in
                 eating
                 and
                 drinking
                 &c.
                 if
                 they
                 be
                 irregular
                 or
                 excessive
                 ,
                 have
                 a
                 moral
                 Turpitude
                 in
                 them
                 .
                 Viz.
                 if
                 they
                 are
                 so
                 much
                 as
                 to
                 hinder
                 and
                 lessen
                 the
                 better
                 enjoyments
                 of
                 the
                 Soul
                 ,
                 and
                 obstruct
                 the
                 design
                 of
                 living
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 as
                 Aristotle
                 some
                 where
                 speaks
                 ,
                 and
                 makes
                 our
                 bodies
                 a
                 less
                 commodious
                 Temple
                 for
                 the
                 spirit
                 of
                 God
                 to
                 dwell
                 in
                 .
                 And
                 to
                 your
                 fourth
                 and
                 last
                 ,
                 wherein
                 you
                 say
                 you
                 cannot
                 imagine
                 how
                 it
                 should
                 be
                 a
                 moral
                 Incongruity
                 for
                 a
                 man
                 to
                 please
                 himself
                 .
                 
                   What
                   malice
                   is
                   there
                   in
                   it
                   either
                   against
                   
                   God
                   ,
                   himself
                   ,
                   or
                   his
                   neighbour
                   ?
                
                 You
                 say
                 right
                 ,
                 he
                 may
                 mean
                 no
                 ill
                 to
                 himself
                 ,
                 but
                 he
                 may
                 mistake
                 himself
                 ,
                 and
                 out
                 of
                 ignorance
                 of
                 the
                 dignity
                 of
                 his
                 own
                 nature
                 ,
                 take
                 that
                 to
                 be
                 
                   chiefly
                   himself
                
                 ,
                 which
                 is
                 least
                 of
                 all
                 himself
                 ,
                 or
                 the
                 meanest
                 part
                 of
                 him
                 ,
                 I
                 mean
                 that
                 part
                 which
                 is
                 common
                 to
                 him
                 with
                 the
                 Brutes
                 ,
                 the
                 pleasures
                 of
                 which
                 life
                 the
                 more
                 he
                 endeavours
                 to
                 shun
                 ,
                 as
                 far
                 as
                 is
                 consistent
                 with
                 the
                 health
                 of
                 his
                 body
                 ,
                 and
                 disdains
                 to
                 be
                 captivated
                 with
                 the
                 gratifications
                 of
                 the
                 flesh
                 ,
                 the
                 more
                 surely
                 will
                 he
                 arise
                 into
                 the
                 enjoyment
                 of
                 such
                 a
                 life
                 ,
                 as
                 is
                 unexpressibly
                 above
                 all
                 the
                 pleasures
                 this
                 mortal
                 flesh
                 can
                 afford
                 .
                 But
                 he
                 that
                 layes
                 his
                 hand
                 to
                 the
                 plough
                 and
                 looks
                 back
                 is
                 not
                 fit
                 for
                 the
                 kingdom
                 of
                 God.
                 There
                 must
                 be
                 assiduity
                 ,
                 constancy
                 ,
                 and
                 a
                 perpetual
                 guard
                 and
                 watchfulness
                 over
                 a
                 mans
                 waies
                 ,
                 over
                 the
                 Inclinations
                 of
                 of
                 his
                 mind
                 and
                 outward
                 words
                 and
                 actions
                 ,
                 and
                 devotional
                 addresses
                 to
                 God
                 for
                 further
                 illumination
                 &
                 strengths
                 ,
                 
                 to
                 carry
                 on
                 the
                 work
                 of
                 
                   real
                   Regeneration
                
                 ,
                 and
                 the
                 issue
                 will
                 at
                 last
                 be
                 ineffably
                 pleasing
                 and
                 glorious
                 .
                 And
                 he
                 ,
                 that
                 gives
                 himself
                 up
                 to
                 such
                 a
                 dispensation
                 of
                 life
                 ,
                 will
                 not
                 miss
                 of
                 meeting
                 with
                 the
                 clearness
                 of
                 all
                 
                   useful
                   truths
                
                 .
                 And
                 when
                 his
                 
                   true
                   self
                
                 is
                 awakened
                 in
                 him
                 ,
                 it
                 will
                 be
                 a
                 
                   Moral
                   Congruity
                
                 to
                 please
                 himself
                 ,
                 that
                 is
                 ,
                 that
                 Intellectual
                 and
                 Godlike
                 life
                 and
                 sense
                 raised
                 in
                 him
                 .
                 And
                 all
                 the
                 
                   Trees
                   of
                   Paradise
                
                 ,
                 which
                 God
                 has
                 planted
                 ,
                 the
                 
                   pleasures
                   of
                   all
                   the
                   six
                   Senses
                   ,
                
                 he
                 may
                 tast
                 of
                 ,
                 so
                 long
                 as
                 he
                 keeps
                 in
                 the
                 life
                 aforesaid
                 ,
                 and
                 makes
                 that
                 the
                 measure
                 of
                 all
                 his
                 inferiour
                 Enjoyments
                 ,
                 that
                 he
                 is
                 not
                 
                   lessened
                   above
                
                 ,
                 by
                 being
                 captivated
                 by
                 any
                 thing
                 below
                 .
                 Then
                 the
                 pleasure
                 of
                 the
                 sixt
                 sense
                 is
                 not
                 forbid
                 ,
                 nor
                 is
                 there
                 any
                 thing
                 forbid
                 in
                 the
                 
                   Paradise
                   of
                   God
                
                 ,
                 but
                 the
                 irregularity
                 of
                 our
                 own
                 lust
                 and
                 will.
                 I
                 hope
                 out
                 of
                 this
                 you
                 will
                 pick
                 out
                 my
                 meaning
                 ,
                 though
                 this
                 pinch
                 of
                 time
                 that
                 I
                 am
                 in
                 ,
                 has
                 made
                 me
                 but
                 huddle
                 up
                 
                 things
                 together
                 with
                 less
                 order
                 than
                 I
                 usually
                 endeavour
                 to
                 do
                 .
                 Thus
                 in
                 some
                 hast
                 committing
                 you
                 to
                 Gods
                 gracious
                 keeping
                 ,
                 I
                 take
                 leave
                 and
                 rest
                 ,
              
               
                 
                   Dear
                   Sir
                
                 
                   Your
                   affectionate
                   friend
                   to
                   serve
                   you
                   
                     Hen.
                     More
                  
                   .
                
                 
                   C.
                   C
                   C.
                   
                     April
                     .
                     13.
                     1685.
                     
                  
                
              
            
             
               
                 The
                 third
                 Letter
                 to
                 
                   Dr.
                   More
                
                 .
              
               
                 
                   Sir
                   ,
                
              
               
                 SUddainly
                 after
                 my
                 receiving
                 your
                 last
                 ,
                 I
                 withdrew
                 into
                 the
                 Country
                 ,
                 whence
                 I
                 am
                 but
                 lately
                 return'd
                 .
                 I
                 had
                 no
                 manner
                 of
                 conveniency
                 of
                 writing
                 to
                 you
                 there
                 ,
                 but
                 now
                 I
                 have
                 ,
                 I
                 think
                 ,
                 my self
                 obliged
                 to
                 use
                 it
                 forthwith
                 ,
                 left
                 you
                 should
                 suspect
                 that
                 I
                 am
                 forgetful
                 of
                 you
                 ,
                 or
                 of
                 the
                 thanks
                 I
                 owe
                 you
                 for
                 your
                 last
                 excellent
                 Letter
                 .
                 It
                 gave
                 me
                 much
                 satisfaction
                 in
                 several
                 things
                 ,
                 and
                 I
                 read
                 it
                 (
                 as
                 indeed
                 I
                 do
                 every
                 
                 thing
                 of
                 yours
                 )
                 with
                 a
                 peculiar
                 pleasure
                 .
                 But
                 since
                 I
                 have
                 begun
                 to
                 move
                 a
                 Question
                 ,
                 and
                 you
                 have
                 been
                 so
                 kind
                 as
                 to
                 Communicate
                 to
                 me
                 your
                 thoughts
                 concerning
                 it
                 ,
                 I
                 hope
                 you
                 will
                 not
                 take
                 it
                 amiss
                 ,
                 if
                 in
                 order
                 to
                 the
                 clearing
                 up
                 the
                 whole
                 matter
                 I
                 here
                 reassume
                 it
                 ,
                 and
                 desire
                 from
                 you
                 some
                 further
                 satisfaction
                 obout
                 it
                 .
              
               
                 The
                 Summ
                 of
                 the
                 Determination
                 which
                 you
                 give
                 to
                 the
                 Difficulty
                 I
                 proposed
                 ,
                 is
                 (
                 if
                 I
                 understand
                 you
                 right
                 )
                 in
                 short
                 this
                 .
                 You
                 distinguish
                 of
                 Sensuality
                 as
                 it
                 signifies
                 Concretely
                 and
                 immorally
                 either
                 as
                 to
                 Measure
                 or
                 
                   other
                   Circumstance
                
                 ,
                 Or
                 as
                 't
                 is
                 Simply
                 the
                 Perception
                 of
                 the
                 pleasure
                 of
                 the
                 
                   sixth
                   Sense
                
                 .
                 Which
                 last
                 (
                 that
                 which
                 I
                 meant
                 in
                 my
                 inquiry
                 )
                 you
                 acquit
                 from
                 all
                 Moral
                 Turpitude
                 .
                 Now
                 I
                 confess
                 I
                 am
                 and
                 ever
                 was
                 perfectly
                 herein
                 of
                 your
                 judgment
                 ,
                 and
                 that
                 (
                 among
                 other
                 reasons
                 )
                 because
                 of
                 the
                 
                   Divine
                   Institution
                
                 of
                 Matrimony
                 .
                 Only
                 there
                 is
                 one
                 thing
                 that
                 still
                 sticks
                 with
                 me
                 .
                 I
                 find
                 my self
                 still
                 
                 intangled
                 in
                 one
                 of
                 my
                 Difficulties
                 which
                 ,
                 tho
                 in
                 your
                 Answer
                 you
                 take
                 notice
                 of
                 it
                 ,
                 appears
                 to
                 my
                 apprehension
                 the
                 most
                 considerable
                 of
                 all
                 .
                 'T
                 is
                 this
                 ,
                 that
                 if
                 there
                 be
                 no
                 Moral
                 Turpitude
                 in
                 the
                 simple
                 perception
                 of
                 Venereal
                 pleasure
                 ,
                 then
                 all
                 Abstracted
                 acts
                 of
                 it
                 ,
                 such
                 as
                 voluntary
                 pollutions
                 ,
                 lascivious
                 embraces
                 &c.
                 must
                 be
                 accounted
                 lawful
                 ,
                 which
                 are
                 yet
                 condemn'd
                 by
                 all
                 Moral
                 and
                 Divine
                 writers
                 .
                 The
                 reason
                 of
                 the
                 Consequence
                 is
                 ,
                 because
                 there
                 seems
                 to
                 be
                 nothing
                 in
                 such
                 abstracted
                 acts
                 ,
                 besides
                 the
                 
                   simple
                   Peception
                   of
                   the
                   pleasure
                   of
                   the
                   sixth
                   Sense
                   .
                
                 For
                 as
                 for
                 excess
                 ,
                 Captivation
                 of
                 Spirit
                 ,
                 too
                 sensitive
                 applications
                 and
                 the
                 like
                 ,
                 these
                 are
                 merely
                 accidental
                 ,
                 and
                 equally
                 incident
                 to
                 the
                 same
                 acts
                 in
                 all
                 other
                 Circumstances
                 .
              
               
                 This
                 is
                 the
                 short
                 of
                 the
                 Difficulty
                 ,
                 which
                 I
                 need
                 not
                 persue
                 in
                 more
                 words
                 to
                 a
                 person
                 of
                 your
                 exquisite
                 Conception
                 .
                 Sir
                 I
                 humbly
                 crave
                 your
                 sense
                 in
                 this
                 point
                 ,
                 (
                 the
                 only
                 thing
                 not
                 clear'd
                 
                 in
                 your
                 Answer
                 )
                 which
                 if
                 you
                 please
                 to
                 vouchsafe
                 me
                 ,
                 you
                 will
                 no
                 less
                 ingage
                 the
                 Affections
                 than
                 inform
                 the
                 Iudgment
                 of
                 (
                 most
                 worthy
                 Sir
                 )
              
               
                 
                   Your
                   most
                   real
                   and
                   highly
                   Obliged
                   Friend
                   and
                   Servant
                   
                     J.
                     Norris
                  
                   .
                
              
            
             
               
                 
                   D
                   r
                   More
                   's
                
                 Answer
                 .
              
               
                 
                   Sir
                   ,
                
              
               
                 IT
                 is
                 now
                 above
                 a
                 Month
                 since
                 I
                 received
                 yours
                 .
                 But
                 Indisposition
                 of
                 Body
                 ,
                 and
                 several
                 unexpected
                 Occurrences
                 have
                 hindred
                 me
                 from
                 writing
                 till
                 now
                 .
                 If
                 my
                 memory
                 fail
                 me
                 not
                 ,
                 I
                 intimated
                 to
                 you
                 in
                 my
                 last
                 ,
                 that
                 I
                 would
                 read
                 over
                 again
                 that
                 Sermon
                 ,
                 which
                 you
                 was
                 pleased
                 to
                 dedicate
                 to
                 me
                 ,
                 and
                 signify
                 to
                 you
                 more
                 of
                 my
                 mind
                 touching
                 it
                 .
                 Wherefore
                 to
                 be
                 as
                 good
                 as
                 my
                 word
                 ,
                 I
                 will
                 take
                 notice
                 of
                 a
                 Passage
                 or
                 two
                 ,
                 before
                 I
                 answer
                 this
                 present
                 Letter
                 .
              
               
               
                 You
                 fall
                 ,
                 pag.
                 10.
                 upon
                 a
                 very
                 
                   subtile
                   Subject
                
                 ,
                 viz.
                 What
                 it
                 is
                 ,
                 in
                 which
                 our
                 pretense
                 to
                 free
                 Agency
                 may
                 be
                 safely
                 grounded
                 ,
                 whether
                 in
                 the
                 will
                 or
                 understanding
                 .
                 And
                 in
                 order
                 to
                 decide
                 the
                 point
                 in
                 hand
                 ,
                 you
                 do
                 with
                 good
                 judgment
                 declare
                 against
                 talking
                 of
                 the
                 will
                 and
                 understanding
                 ,
                 as
                 faculties
                 
                   really
                   distinct
                
                 either
                 from
                 
                   one
                   another
                
                 ,
                 or
                 the
                 
                   Soul
                   her self
                
                 .
                 But
                 tho
                 you
                 begin
                 thus
                 hopefully
                 ,
                 yet
                 methinks
                 you
                 run
                 your self
                 into
                 an
                 unnecessary
                 nooze
                 of
                 Fatality
                 ,
                 by
                 granting
                 the
                 Soul
                 necessarily
                 wills
                 as
                 she
                 understands
                 ;
                 you
                 know
                 that
                 of
                 the
                 Poet.
                 —
                 
                   Video
                   meliora
                   proboque
                   ,
                   Deteriora
                   sequor
                   .
                
                 —
                 And
                 for
                 my
                 part
                 ,
                 I
                 suspect
                 there
                 are
                 very
                 few
                 men
                 ,
                 if
                 they
                 will
                 speak
                 out
                 ,
                 but
                 they
                 have
                 experienced
                 that
                 truth
                 .
                 Else
                 they
                 would
                 be
                 in
                 the
                 state
                 of
                 sincerity
                 ,
                 which
                 over
                 few
                 are
                 .
              
               
                 But
                 now
                 that
                 you
                 would
                 salve
                 the
                 Phenomenon
                 of
                 free
                 Agency
                 ,
                 pag.
                 11.
                 by
                 making
                 it
                 depend
                 upon
                 the
                 degrees
                 of
                 Advertency
                 or
                 Attention
                 which
                 the
                 Soul
                 
                 uses
                 ,
                 and
                 which
                 to
                 use
                 either
                 more
                 or
                 less
                 ,
                 is
                 fully
                 and
                 immediatly
                 in
                 her
                 own
                 power
                 ,
                 this
                 is
                 an
                 Invention
                 ingeniously
                 excogitated
                 ,
                 to
                 escape
                 the
                 difficulty
                 you
                 have
                 cast
                 your self
                 into
                 ,
                 by
                 admitting
                 the
                 Soul
                 necessarily
                 wills
                 as
                 she
                 understands
                 ,
                 and
                 necessarily
                 understands
                 as
                 the
                 
                   Object
                   appears
                
                 to
                 her
                 .
                 For
                 thus
                 indeed
                 we
                 were
                 
                   frozen
                   up
                
                 in
                 a
                 
                   rigid
                   Fatality
                
                 and
                 Necessity
                 .
                 But
                 this
                 does
                 not
                 cast
                 the
                 ground
                 of
                 free
                 Agency
                 upon
                 the
                 Soul
                 as
                 Intelligent
                 ,
                 more
                 than
                 as
                 Volent
                 ,
                 if
                 so
                 much
                 .
                 For
                 unless
                 she
                 will
                 exert
                 her
                 Advertency
                 or
                 Attention
                 ,
                 how
                 can
                 she
                 to
                 any
                 degree
                 advert
                 or
                 attend
                 to
                 the
                 Object
                 ?
                 So
                 that
                 the
                 ground
                 of
                 free
                 Agency
                 will
                 be
                 still
                 resolved
                 into
                 the
                 Soul
                 ,
                 not
                 as
                 Intelligent
                 ,
                 but
                 as
                 Volent
                 ,
                 and
                 willing
                 to
                 understand
                 the
                 nature
                 of
                 every
                 Object
                 she
                 is
                 concerned
                 to
                 speculate
                 .
              
               
                 Moreover
                 ,
                 though
                 the
                 Soul
                 be
                 willing
                 to
                 exert
                 her
                 Advertency
                 or
                 Attention
                 to
                 the
                 Object
                 ,
                 this
                 alone
                 seems
                 but
                 a
                 defective
                 Principle
                 as
                 to
                 the
                 redeeming
                 
                 us
                 into
                 the
                 ability
                 and
                 freedome
                 of
                 closing
                 with
                 what
                 is
                 best
                 ,
                 as
                 discerning
                 it
                 to
                 be
                 so
                 .
                 For
                 as
                 the
                 eye
                 ,
                 let
                 it
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 never
                 so
                 much
                 ,
                 if
                 it
                 be
                 vitiated
                 in
                 it self
                 ,
                 cannot
                 rightly
                 discern
                 the
                 condition
                 of
                 the
                 visible
                 Object
                 it
                 fixes
                 its
                 sight
                 upon
                 ;
                 so
                 the
                 mind
                 of
                 man
                 ,
                 let
                 him
                 set
                 himself
                 never
                 so
                 diligently
                 to
                 contemplate
                 any
                 Moral
                 or
                 Intelligible
                 Object
                 ,
                 if
                 she
                 be
                 made
                 dim
                 by
                 Moral
                 corruptions
                 and
                 impurities
                 ,
                 will
                 not
                 be
                 able
                 or
                 free
                 to
                 close
                 with
                 what
                 is
                 best
                 in
                 the
                 Circumstances
                 that
                 lye
                 before
                 her
                 ,
                 being
                 held
                 captive
                 by
                 the
                 vices
                 the
                 Party
                 has
                 not
                 yet
                 purifyed
                 himself
                 from
                 .
                 Wherefore
                 the
                 true
                 ground
                 of
                 our
                 being
                 able
                 and
                 free
                 to
                 chuse
                 what
                 is
                 best
                 ,
                 consists
                 rather
                 in
                 the
                 purity
                 of
                 the
                 Soul
                 from
                 vice
                 ,
                 than
                 in
                 Advertency
                 and
                 Attention
                 to
                 the
                 Object
                 ,
                 while
                 the
                 mind
                 is
                 vitiated
                 and
                 obscured
                 for
                 want
                 of
                 due
                 purification
                 .
                 Which
                 the
                 best
                 Philosophers
                 and
                 Christians
                 have
                 alwaies
                 declared
                 to
                 be
                 requisite
                 to
                 true
                 Illumination
                 .
              
               
               
                 And
                 that
                 notable
                 Instance
                 of
                 Martyrdome
                 ,
                 which
                 you
                 bring
                 in
                 to
                 illustrate
                 the
                 case
                 ,
                 methinks
                 ,
                 may
                 be
                 made
                 rather
                 to
                 illustrate
                 and
                 confirm
                 what
                 I
                 drive
                 at
                 .
                 Viz.
                 that
                 there
                 is
                 something
                 of
                 greater
                 weight
                 than
                 Advertence
                 or
                 Attention
                 ,
                 that
                 will
                 enable
                 a
                 man
                 to
                 witness
                 to
                 the
                 truth
                 with
                 his
                 blood
                 .
                 For
                 notwithstanding
                 the
                 mere
                 being
                 
                   notionally
                   convinced
                
                 ,
                 that
                 sin
                 ,
                 or
                 such
                 a
                 sin
                 as
                 the
                 denying
                 of
                 Christ
                 ,
                 is
                 the
                 greatest
                 evil
                 in
                 the
                 world
                 ,
                 though
                 he
                 never
                 so
                 closely
                 attend
                 to
                 this
                 truth
                 in
                 the
                 Notion
                 thereof
                 ,
                 if
                 the
                 old
                 man
                 or
                 carnal
                 mind
                 be
                 still
                 alive
                 in
                 him
                 ,
                 that
                 crafty
                 Serpent
                 will
                 not
                 fail
                 to
                 suggest
                 such
                 evasions
                 or
                 Tergiversations
                 ,
                 as
                 will
                 excuse
                 him
                 from
                 suffering
                 ,
                 and
                 that
                 ,
                 it
                 may
                 be
                 ,
                 though
                 he
                 do
                 firmly
                 believe
                 the
                 Torments
                 of
                 Hell
                 ,
                 and
                 Joyes
                 of
                 Heaven
                 after
                 this
                 life
                 .
                 For
                 the
                 
                   Mercy
                   of
                   God
                
                 ,
                 and
                 
                   future
                   Repentance
                
                 ,
                 and
                 Violence
                 of
                 the
                 Temptation
                 ,
                 or
                 
                   pretense
                   of
                   making
                   amends
                   some
                   other
                   way
                   ,
                
                 and
                 I
                 know
                 not
                 how
                 many
                 other
                 such
                 slim
                 Insinuations
                 ,
                 
                 may
                 be
                 fool
                 the
                 Unregenerate
                 man
                 from
                 ever
                 adventuring
                 to
                 suffer
                 Martyrdome
                 .
              
               
                 But
                 he
                 that
                 is
                 to
                 a
                 due
                 degree
                 Regenerate
                 ,
                 and
                 made
                 ,
                 as
                 S.
                 Peter
                 speaks
                 ,
                 
                   Partaker
                   of
                   the
                   Divine
                   nature
                
                 ;
                 The
                 Spirit
                 of
                 life
                 in
                 the
                 New
                 Birth
                 being
                 awakened
                 in
                 him
                 ,
                 and
                 the
                 Love
                 of
                 God
                 in
                 him
                 perfected
                 ;
                 this
                 
                   New
                   Nature
                
                 in
                 him
                 into
                 which
                 he
                 is
                 born
                 from
                 above
                 ,
                 having
                 rather
                 
                   quicker
                   sensations
                
                 than
                 the
                 
                   Animal
                   Nature
                
                 it self
                 ,
                 this
                 is
                 the
                 thing
                 indeed
                 that
                 will
                 secure
                 the
                 crown
                 of
                 Martyrdom
                 to
                 him
                 ,
                 nor
                 will
                 he
                 be
                 liable
                 to
                 be
                 imposed
                 upon
                 by
                 the
                 Carnal
                 mind
                 ,
                 to
                 listen
                 to
                 such
                 Evasions
                 and
                 Tergiversations
                 as
                 I
                 mentioned
                 before
                 ,
                 but
                 had
                 rather
                 dye
                 a
                 thousand
                 natural
                 Deaths
                 ,
                 than
                 wound
                 and
                 pain
                 that
                 life
                 and
                 spirit
                 into
                 which
                 he
                 is
                 regenerate
                 .
                 Wherefore
                 no
                 fear
                 of
                 pain
                 from
                 man
                 can
                 shake
                 him
                 ;
                 the
                 Love
                 of
                 the
                 Lord
                 Jesus
                 and
                 of
                 his
                 life
                 ,
                 into
                 which
                 he
                 is
                 regenerate
                 ,
                 being
                 
                   stronger
                   than
                   Death
                
                 ,
                 and
                 all
                 pains
                 of
                 the
                 
                   natural
                   
                   life
                
                 more
                 tolerable
                 by
                 far
                 to
                 him
                 ,
                 than
                 to
                 wound
                 and
                 pain
                 and
                 grieve
                 that
                 life
                 and
                 spirit
                 in
                 him
                 ,
                 which
                 is
                 supernatural
                 and
                 Divine
                 .
              
               
                 And
                 this
                 is
                 that
                 which
                 the
                 beloved
                 Apostle
                 
                   S.
                   Iohn
                
                 witnesses
                 ,
                 1
                 Joh.
                 4.18
                 .
                 That
                 
                   there
                   is
                   no
                   fear
                   in
                   Love
                   ,
                   but
                   perfect
                   love
                   casteth
                   out
                   fear
                   .
                   Because
                   fear
                   hath
                   torment
                   .
                   He
                   that
                   feareth
                   is
                   not
                   perfected
                   in
                   love
                   .
                
                 And
                 towards
                 the
                 beginning
                 of
                 that
                 Chapter
                 he
                 saies
                 ,
                 
                   Greater
                   is
                   he
                   that
                   is
                   in
                   us
                   ,
                   than
                   he
                   that
                   is
                   in
                   the
                   world
                   .
                
                 Speaking
                 of
                 the
                 Spirit
                 of
                 Christ
                 ,
                 and
                 the
                 spirit
                 of
                 the
                 World.
                 These
                 things
                 I
                 hint
                 to
                 you
                 to
                 let
                 you
                 understand
                 ,
                 that
                 sometimes
                 more
                 than
                 the
                 
                   notional
                   attending
                
                 to
                 the
                 hainousness
                 of
                 sin
                 is
                 required
                 to
                 furnish
                 out
                 a
                 Martyr
                 .
                 And
                 that
                 our
                 being
                 redeemed
                 into
                 an
                 ability
                 or
                 freedom
                 of
                 chusing
                 what
                 is
                 best
                 ,
                 is
                 not
                 from
                 
                   mere
                   attention
                
                 to
                 the
                 Object
                 ,
                 but
                 from
                 
                   Purification
                   ,
                   Illumination
                
                 and
                 
                   real
                   Regeneration
                
                 into
                 the
                 
                   Divine
                   Image
                
                 .
                 But
                 I
                 cannot
                 insist
                 largely
                 on
                 any
                 thing
                 .
                 
                   Verbum
                   sapienti
                   sat
                   est
                
                 .
              
               
               
                 I
                 will
                 onely
                 take
                 notice
                 of
                 one
                 place
                 more
                 in
                 your
                 ingenious
                 Discourse
                 ,
                 and
                 that
                 is
                 ,
                 pag.
                 15.
                 where
                 I
                 stumbled
                 a
                 little
                 at
                 your
                 seeming
                 severity
                 towards
                 the
                 
                   severe
                   Masters
                
                 ,
                 as
                 you
                 call
                 them
                 ,
                 of
                 
                   Spiritual
                   Mortification
                
                 .
                 I
                 confess
                 some
                 passages
                 in
                 them
                 lye
                 fair
                 for
                 your
                 lash
                 .
                 But
                 the
                 high
                 and
                 Hyperbolical
                 expressions
                 of
                 holy
                 and
                 devout
                 men
                 are
                 not
                 to
                 be
                 tryed
                 by
                 the
                 rigid
                 Rules
                 of
                 Logick
                 and
                 Philosophy
                 ,
                 but
                 to
                 be
                 interpreted
                 candidly
                 ,
                 according
                 to
                 the
                 scope
                 they
                 aym
                 at
                 .
                 Which
                 is
                 a
                 
                   perfect
                   exinanition
                
                 of
                 our selves
                 ,
                 that
                 we
                 may
                 be
                 filled
                 with
                 the
                 sense
                 of
                 God
                 ,
                 who
                 worketh
                 all
                 in
                 all
                 ,
                 and
                 feelingly
                 acknowledge
                 what
                 ever
                 good
                 is
                 in
                 us
                 to
                 be
                 from
                 him
                 ,
                 and
                 so
                 be
                 no
                 more
                 elated
                 for
                 it
                 ,
                 than
                 if
                 we
                 had
                 none
                 of
                 it
                 ,
                 nor
                 were
                 conscious
                 to
                 our selves
                 we
                 had
                 any
                 such
                 thing
                 .
                 And
                 to
                 be
                 thus
                 self-dead
                 and
                 self-annihilated
                 is
                 the
                 onely
                 sure
                 safe
                 passage
                 into
                 
                   eternal
                   life
                   ,
                   peace
                
                 and
                 glory
                 .
                 And
                 is
                 the
                 most
                 safe
                 and
                 lovely
                 condition
                 of
                 the
                 Soul
                 that
                 possibly
                 
                 can
                 be
                 attained
                 to
                 .
                 All
                 knowledg
                 to
                 this
                 is
                 but
                 vain
                 fluttering
                 ,
                 a
                 Feather
                 in
                 a
                 mans
                 Cap
                 tossed
                 with
                 the
                 wind
                 .
                 Here
                 is
                 
                   firm
                   Achorage
                   ,
                   Rest
                
                 ,
                 and
                 
                   such
                   a
                   Peace
                
                 as
                 passes
                 all
                 understanding
                 .
                 This
                 is
                 the
                 proper
                 Character
                 of
                 Christ
                 and
                 his
                 followers
                 .
                 
                   Learn
                   of
                   me
                   for
                   I
                   am
                   humble
                   and
                   meek
                   ,
                   and
                   you
                   shall
                   find
                   rest
                   for
                   your
                   souls
                   .
                
                 And
                 
                   blessed
                   are
                   the
                   poor
                   in
                   spirit
                   ,
                   for
                   theirs
                   is
                   the
                   kingdom
                   of
                   Heaven
                   .
                
                 This
                 
                   Mystical
                   Death
                   or
                   spiritual
                   Annihilation
                
                 ,
                 whereby
                 all
                 self-wishing
                 is
                 destroy'd
                 ,
                 is
                 the
                 peculiar
                 transcendency
                 of
                 the
                 Christian
                 state
                 above
                 that
                 of
                 the
                 noblest
                 Heathen
                 Philosophers
                 that
                 ever
                 were
                 .
                 And
                 who
                 ever
                 feels
                 it
                 will
                 find
                 it
                 so
                 .
                 For
                 these
                 are
                 
                   Divine
                   sensations
                
                 ,
                 and
                 lye
                 deeper
                 than
                 
                   imaginative
                   Reason
                
                 and
                 Notion
                 .
                 Nor
                 is
                 there
                 any
                 mistake
                 in
                 this
                 state
                 devoid
                 of
                 all
                 self-attribution
                 .
                 For
                 tho
                 the
                 soul
                 attribute
                 not
                 to
                 her self
                 what
                 good
                 she
                 has
                 in
                 possession
                 ,
                 yet
                 she
                 denyes
                 not
                 but
                 that
                 she
                 has
                 it
                 .
                 Like
                 that
                 profession
                 of
                 S.
                 Paul
                 Gal.
                 2.20
                 .
                 
                   I
                   am
                   crucifyed
                   
                   with
                   Christ
                   ,
                   nevertheless
                   I
                   live
                   ,
                   yet
                   not
                   I
                   but
                   Cbrist
                   liveth
                   in
                   me
                   ,
                
                 namely
                 by
                 his
                 Spirit
                 .
                 And
                 being
                 this
                 Christian
                 state
                 is
                 the
                 most
                 perfect
                 state
                 the
                 soul
                 of
                 man
                 is
                 capable
                 of
                 ,
                 we
                 are
                 obliged
                 by
                 way
                 of
                 duty
                 to
                 endeavour
                 after
                 it
                 as
                 much
                 as
                 we
                 can
                 ,
                 according
                 to
                 that
                 of
                 the
                 Stoick
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 But
                 I
                 have
                 dwelt
                 upon
                 this
                 point
                 also
                 longer
                 than
                 I
                 intended
                 .
                 And
                 I
                 know
                 you
                 will
                 pardon
                 my
                 freedom
                 in
                 thus
                 descauting
                 upon
                 these
                 two
                 passages
                 of
                 your
                 learned
                 and
                 Elegant
                 Discourse
                 .
                 I
                 will
                 pass
                 now
                 to
                 your
                 Letter
                 ,
                 and
                 endeavour
                 to
                 finish
                 the
                 point
                 betwixt
                 us
                 there
                 ,
                 and
                 make
                 up
                 what
                 you
                 think
                 defective
                 in
                 my
                 other
                 Letter
                 .
              
               
                 We
                 are
                 both
                 agreed
                 in
                 this
                 ,
                 that
                 the
                 
                   simple
                   perception
                
                 of
                 the
                 pleasure
                 of
                 the
                 
                   sixt
                   sense
                
                 hath
                 no
                 moral
                 Turpitude
                 in
                 it
                 .
                 But
                 you
                 say
                 hereupon
                 that
                 there
                 is
                 one
                 difficulty
                 still
                 you
                 are
                 entangled
                 in
                 ,
                 which
                 ,
                 though
                 I
                 took
                 no
                 notice
                 of
                 in
                 my
                 Letter
                 ,
                 yet
                 seems
                 to
                 you
                 the
                 
                 greatest
                 and
                 most
                 considerable
                 of
                 all
                 ,
                 namely
                 ,
                 If
                 there
                 be
                 no
                 Moral
                 Turpitude
                 in
                 the
                 simple
                 perception
                 of
                 Venereal
                 Pleasure
                 ,
                 then
                 all
                 abstracted
                 Acts
                 of
                 it
                 ,
                 such
                 as
                 voluntary
                 Pollutions
                 ,
                 lascivious
                 Embraces
                 ,
                 &c.
                 must
                 be
                 accounted
                 lawful
                 ,
                 which
                 are
                 yet
                 condemned
                 by
                 all
                 Moral
                 and
                 Divine
                 Writers
                 .
                 And
                 the
                 Reason
                 of
                 the
                 consequence
                 ,
                 you
                 say
                 is
                 ,
                 because
                 there
                 is
                 nothing
                 in
                 such
                 abstracted
                 Acts
                 besides
                 the
                 simple
                 perception
                 of
                 the
                 pleasure
                 of
                 the
                 
                   sixt
                   sense
                
                 .
                 For
                 as
                 for
                 Excess
                 ,
                 Captivation
                 of
                 Spirit
                 ,
                 too
                 sensitive
                 Applications
                 and
                 the
                 like
                 ,
                 these
                 are
                 merely
                 Accidental
                 ,
                 and
                 equally
                 incident
                 to
                 the
                 same
                 acts
                 in
                 all
                 other
                 circumstances
                 .
                 I
                 suppose
                 you
                 mean
                 in
                 the
                 state
                 of
                 Matrimony
                 ,
                 where
                 the
                 perception
                 of
                 this
                 pleasure
                 is
                 lawful
                 and
                 allowed
                 .
              
               
                 There
                 was
                 in
                 my
                 former
                 Letter
                 what
                 might
                 answer
                 this
                 difficulty
                 ,
                 tho
                 you
                 took
                 no
                 notice
                 of
                 it
                 .
                 But
                 here
                 I
                 will
                 answer
                 more
                 fully
                 and
                 gradually
                 .
              
               
                 First
                 therefore
                 ,
                 though
                 we
                 should
                 
                 admit
                 ,
                 that
                 the
                 perception
                 of
                 the
                 pleasure
                 of
                 the
                 
                   sixt
                   sense
                
                 in
                 such
                 Circumstances
                 ,
                 as
                 you
                 describe
                 ,
                 had
                 nothing
                 in
                 it
                 immoral
                 ,
                 yet
                 certainly
                 it
                 were
                 a
                 thing
                 Disangelical
                 ,
                 if
                 I
                 may
                 so
                 speak
                 ,
                 and
                 undivine
                 ;
                 whenas
                 we
                 being
                 born
                 to
                 that
                 high
                 condition
                 of
                 Angels
                 ,
                 we
                 ought
                 to
                 breath
                 after
                 that
                 state
                 ,
                 and
                 as
                 Aristotle
                 somewhere
                 adviseth
                 (
                 against
                 that
                 vulgar
                 Proverb
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 )
                 we
                 ought
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 affect
                 the
                 life
                 of
                 the
                 immortal
                 Angels
                 ,
                 who
                 neither
                 marry
                 nor
                 are
                 given
                 in
                 marriage
                 ,
                 and
                 therefore
                 to
                 have
                 nothing
                 to
                 do
                 with
                 that
                 pleasure
                 farther
                 then
                 necessity
                 requires
                 ,
                 not
                 for
                 the
                 
                   mere
                   pleasures
                   sake
                
                 ,
                 which
                 Nature
                 has
                 stigmatized
                 with
                 the
                 sense
                 of
                 shame
                 accompanying
                 it
                 ,
                 on
                 purpose
                 to
                 remind
                 us
                 of
                 that
                 immortal
                 and
                 Angelical
                 Condition
                 we
                 are
                 called
                 to
                 ,
                 where
                 that
                 pleasure
                 is
                 
                   perfectly
                   silent
                
                 ;
                 though
                 at
                 the
                 Resurrection
                 ,
                 we
                 then
                 having
                 organized
                 bodies
                 ,
                 it
                 were
                 hard
                 to
                 conceive
                 ,
                 that
                 we
                 should
                 be
                 like
                 the
                 
                 Idols
                 of
                 the
                 Heathen
                 ,
                 have
                 eyes
                 and
                 see
                 not
                 ,
                 ears
                 and
                 hear
                 not
                 ,
                 noses
                 and
                 smell
                 not
                 ,
                 no
                 not
                 so
                 much
                 as
                 the
                 
                   fragrant
                   odours
                   of
                   Paradise
                
                 ,
                 nor
                 tast
                 of
                 the
                 
                   food
                   of
                   Angels
                
                 ,
                 as
                 the
                 Psalmist
                 somewhere
                 expresses
                 it
                 .
                 Which
                 
                   Philosophical
                   Hypothesis
                
                 ,
                 if
                 it
                 be
                 true
                 ,
                 there
                 is
                 an
                 Obvious
                 Reason
                 why
                 the
                 
                   sixt
                   sense
                
                 has
                 the
                 stamp
                 of
                 shame
                 upon
                 it
                 ,
                 and
                 the
                 other
                 five
                 not
                 ,
                 and
                 is
                 no
                 contemptible
                 argument
                 of
                 the
                 immortal
                 state
                 of
                 the
                 Soul
                 out
                 of
                 this
                 earthly
                 body
                 :
                 so
                 handsomely
                 are
                 these
                 things
                 complicated
                 gether
                 .
              
               
                 Secondly
                 ,
                 it
                 being
                 apparent
                 to
                 any
                 ,
                 that
                 has
                 but
                 the
                 least
                 sagacity
                 in
                 interpreting
                 Nature
                 ,
                 that
                 the
                 pleasure
                 of
                 the
                 
                   sixt
                   sense
                
                 is
                 in
                 order
                 to
                 that
                 weighty
                 end
                 of
                 Propagation
                 ,
                 it
                 is
                 most
                 manifestly
                 a
                 gross
                 abuse
                 of
                 the
                 pleasure
                 of
                 the
                 
                   sixt
                   sense
                
                 ,
                 to
                 affect
                 it
                 ,
                 and
                 excite
                 it
                 merely
                 for
                 the
                 pleasures
                 sake
                 ,
                 the
                 end
                 of
                 God
                 and
                 Nature
                 being
                 frustrated
                 at
                 the
                 same
                 time
                 ,
                 and
                 the
                 
                   due
                   use
                
                 of
                 that
                 sensation
                 grosly
                 perverted
                 .
                 If
                 
                 this
                 be
                 not
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 an
                 
                   unnatural
                   Act
                
                 or
                 the
                 transgression
                 of
                 the
                 Law
                 of
                 Nature
                 ,
                 what
                 is
                 ?
                 so
                 that
                 it
                 cannot
                 be
                 said
                 that
                 this
                 is
                 
                   the
                   simple
                   perception
                
                 of
                 the
                 pleasure
                 of
                 the
                 
                   sixt
                   sense
                
                 ,
                 but
                 is
                 the
                 perception
                 thereof
                 in
                 
                   such
                   Circumstances
                
                 ,
                 as
                 make
                 it
                 abominable
                 .
                 And
                 here
                 are
                 broken
                 the
                 Laws
                 of
                 what
                 is
                 fit
                 and
                 decorous
                 ,
                 as
                 I
                 intimated
                 to
                 you
                 in
                 my
                 former
                 Letter
                 ,
                 and
                 which
                 might
                 have
                 afforded
                 an
                 Answer
                 to
                 this
                 scruple
                 you
                 now
                 again
                 raise
                 in
                 this
                 .
              
               
                 But
                 thirdly
                 and
                 lastly
                 ,
                 There
                 is
                 an
                 Analogie
                 betwixt
                 the
                 pleasure
                 of
                 the
                 
                   sixt
                   sense
                
                 ,
                 and
                 the
                 pleasure
                 of
                 Tast.
                 The
                 former
                 as
                 it
                 is
                 in
                 order
                 to
                 the
                 propagation
                 of
                 the
                 species
                 of
                 living
                 Creatures
                 ,
                 so
                 the
                 latter
                 is
                 in
                 order
                 to
                 the
                 sustentation
                 of
                 the
                 Individuals
                 .
                 The
                 pleasure
                 of
                 the
                 tast
                 is
                 to
                 engage
                 the
                 Animal
                 to
                 eat
                 sufficiently
                 to
                 nourish
                 him
                 and
                 to
                 renew
                 his
                 strength
                 .
                 Now
                 suppose
                 any
                 man
                 had
                 found
                 some
                 Art
                 or
                 Trick
                 ,
                 to
                 enjoy
                 the
                 pleasure
                 of
                 the
                 Tast
                 of
                 Meats
                 and
                 Drinks
                 all
                 the
                 day
                 
                 long
                 in
                 a
                 manner
                 ,
                 and
                 from
                 day
                 to
                 day
                 ,
                 though
                 he
                 eat
                 no
                 more
                 for
                 strength
                 and
                 sustenance
                 than
                 others
                 do
                 ,
                 were
                 not
                 this
                 man
                 most
                 wretchedly
                 sensual
                 and
                 gluttonous
                 ?
                 How
                 then
                 can
                 the
                 exciting
                 of
                 the
                 Venereal
                 pleasure
                 by
                 voluntary
                 Pollutions
                 ,
                 &c.
                 be
                 thought
                 to
                 be
                 any
                 other
                 than
                 the
                 foulest
                 Act
                 of
                 Lust
                 that
                 may
                 be
                 ,
                 thus
                 to
                 indulge
                 to
                 this
                 carnal
                 pleasure
                 meerly
                 for
                 the
                 pleasures
                 sake
                 ,
                 against
                 the
                 Law
                 of
                 God
                 and
                 Nature
                 .
                 Wherefore
                 you
                 see
                 that
                 the
                 Reason
                 of
                 your
                 Consequence
                 is
                 very
                 infirm
                 ,
                 and
                 that
                 there
                 is
                 something
                 in
                 those
                 
                   Abstract
                   Acts
                
                 ,
                 as
                 you
                 call
                 them
                 besides
                 the
                 
                   simple
                   perception
                
                 of
                 the
                 pleasure
                 of
                 the
                 
                   sixt
                   sense
                
                 .
                 For
                 the
                 very
                 Abstractiveness
                 of
                 this
                 pleasure
                 from
                 the
                 natural
                 end
                 and
                 use
                 of
                 it
                 ,
                 is
                 its
                 
                   Essential
                   Filth
                
                 or
                 
                   Moral
                   Turpitude
                
                 ,
                 to
                 be
                 abhorred
                 of
                 all
                 holy
                 Souls
                 ,
                 and
                 abominated
                 for
                 the
                 reasons
                 I
                 have
                 mentioned
                 .
                 Nor
                 is
                 the
                 pleasure
                 of
                 the
                 sixt
                 sense
                 lawfully
                 enjoyed
                 ,
                 but
                 in
                 the
                 state
                 of
                 Matrimony
                 .
                 But
                 excess
                 Captivation
                 
                 of
                 Spirit
                 ,
                 &c.
                 are
                 lawful
                 in
                 no
                 state
                 that
                 I
                 know
                 of
                 .
              
               
                 And
                 thus
                 you
                 have
                 as
                 full
                 Resolution
                 of
                 this
                 point
                 as
                 I
                 can
                 give
                 ,
                 and
                 if
                 it
                 may
                 have
                 the
                 success
                 to
                 prove
                 satisfactory
                 to
                 you
                 ,
                 I
                 shall
                 think
                 my
                 pains
                 well
                 bestow'd
                 .
                 But
                 if
                 upon
                 a
                 deliberate
                 perusal
                 of
                 what
                 I
                 have
                 writ
                 ,
                 and
                 an
                 impartial
                 improvement
                 thereof
                 to
                 your
                 best
                 satisfaction
                 you
                 can
                 ,
                 there
                 should
                 chance
                 to
                 remain
                 any
                 further
                 scruple
                 ,
                 I
                 shall
                 ,
                 if
                 you
                 write
                 me
                 word
                 of
                 it
                 ,
                 readily
                 endeavour
                 to
                 ease
                 you
                 thereof
                 as
                 it
                 becomes
              
               
                 
                   Dear
                   Sir
                   ,
                
                 
                   Your
                   faithful
                   and
                   affectionate
                   Friend
                   to
                   serve
                   you
                   
                     Hen.
                     More
                  
                   .
                
                 
                   C.
                   C.
                   C.
                   
                     Ian.
                     16.
                     1685
                     
                     /
                     6.
                     
                  
                
              
            
             
               
               
                 The
                 fourth
                 Letter
                 to
                 
                   D
                   r
                   More
                
                 .
              
               
                 
                   Sir
                   ,
                
              
               
                 THere
                 was
                 no
                 need
                 of
                 an
                 Apology
                 either
                 for
                 the
                 lateness
                 of
                 your
                 Answer
                 ,
                 or
                 your
                 freedom
                 in
                 descanting
                 upon
                 some
                 passages
                 in
                 my
                 Sermon
                 .
                 I
                 can
                 very
                 easily
                 be
                 contented
                 to
                 stay
                 for
                 what
                 by
                 its
                 excellency
                 will
                 reward
                 my
                 Patience
                 ,
                 and
                 can
                 easily
                 forgive
                 him
                 that
                 will
                 make
                 me
                 wiser
                 .
                 For
                 I
                 am
                 concern'd
                 for
                 no
                 Opinion
                 any
                 farther
                 than
                 I
                 think
                 it
                 true
                 ,
                 and
                 so
                 far
                 I
                 am
                 ,
                 and
                 therefore
                 as
                 I
                 profess
                 my self
                 heartily
                 obliged
                 to
                 you
                 for
                 your
                 kind
                 and
                 excellent
                 endeavours
                 to
                 rescue
                 me
                 from
                 an
                 Errour
                 ,
                 so
                 I
                 must
                 beg
                 your
                 leave
                 to
                 return
                 something
                 in
                 defence
                 of
                 my
                 Hypothesis
                 .
                 Which
                 I
                 question
                 not
                 but
                 you
                 will
                 readily
                 grant
                 ,
                 especially
                 when
                 I
                 assure
                 you
                 that
                 I
                 argue
                 only
                 to
                 be
                 better
                 inform'd
                 .
                 And
                 that
                 your
                 Authority
                 is
                 so
                 Sacred
                 with
                 me
                 that
                 nothing
                 less
                 than
                 the
                 desire
                 of
                 
                 Truth
                 should
                 ingage
                 me
                 to
                 oppose
                 it
                 .
              
               
                 Presuming
                 therefore
                 upon
                 your
                 pardon
                 ,
                 I
                 shall
                 first
                 offer
                 something
                 in
                 confirmation
                 of
                 my
                 Opinion
                 ,
                 and
                 then
                 consider
                 what
                 you
                 alledge
                 to
                 the
                 contrary
                 .
                 And
                 in
                 the
                 first
                 place
                 't
                 is
                 agreed
                 betwixt
                 us
                 that
                 there
                 must
                 be
                 a
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   some
                   Principle
                   of
                   free
                   Agency
                   in
                   Man.
                
                 All
                 that
                 does
                 or
                 can
                 fall
                 under
                 debate
                 is
                 what
                 is
                 the
                 primary
                 and
                 
                   immediate
                   subject
                
                 of
                 this
                 free
                 Agency
                 .
                 Now
                 this
                 being
                 a
                 Rational
                 perfection
                 must
                 be
                 primarily
                 subjected
                 either
                 in
                 the
                 understanding
                 or
                 in
                 the
                 will
                 ,
                 or
                 (
                 to
                 speak
                 more
                 accurately
                 )
                 either
                 in
                 the
                 Soul
                 
                   as
                   Intelligent
                
                 ,
                 or
                 in
                 the
                 Soul
                 
                   as
                   Volent
                
                 .
                 That
                 the
                 latter
                 cannot
                 be
                 the
                 
                   Root
                   of
                   Liberty
                
                 will
                 be
                 sufficiently
                 clear
                 ,
                 if
                 this
                 one
                 Proposition
                 be
                 fully
                 made
                 out
                 ,
                 viz.
                 that
                 the
                 will
                 necessarily
                 follows
                 the
                 Dictate
                 of
                 the
                 understanding
                 ,
                 or
                 that
                 the
                 Soul
                 necessarily
                 wills
                 as
                 she
                 understands
                 .
              
               
                 Now
                 for
                 the
                 Demonstration
                 of
                 this
                 ,
                 I
                 shall
                 desire
                 but
                 this
                 one
                 Postulatum
                 ,
                 
                 which
                 I
                 think
                 all
                 the
                 Schools
                 of
                 Learning
                 will
                 allow
                 me
                 ,
                 viz.
                 that
                 the
                 Object
                 of
                 the
                 Soul
                 
                   as
                   Volent
                
                 is
                 
                   Apparent
                   good
                
                 ,
                 or
                 that
                 the
                 Soul
                 cannot
                 will
                 Evil
                 as
                 Evil.
                 Now
                 good
                 Apparent
                 or
                 evil
                 Apparent
                 ,
                 is
                 the
                 same
                 in
                 other
                 terms
                 with
                 that
                 ,
                 which
                 is
                 apprehended
                 or
                 judg'd
                 to
                 be
                 good
                 or
                 evil
                 respectively
                 .
                 (
                 For
                 to
                 appear
                 thus
                 or
                 thus
                 does
                 not
                 
                   ponere
                   aliquid
                   in
                   re
                
                 ,
                 but
                 is
                 an
                 
                   Extrinsecal
                   Denomination
                
                 of
                 the
                 Object
                 in
                 reference
                 to
                 the
                 Faculty
                 .
                 )
                 If
                 therefore
                 good
                 Apparent
                 be
                 the
                 Object
                 of
                 the
                 will
                 ,
                 good
                 Apprehended
                 will
                 be
                 so
                 too
                 ,
                 and
                 Consequently
                 the
                 Soul
                 necessarily
                 wills
                 as
                 she
                 understands
                 ,
                 otherwise
                 she
                 will
                 chuse
                 Evil
                 
                   as
                   Evil
                
                 ,
                 which
                 is
                 against
                 the
                 supposition
                 .
              
               
                 This
                 I
                 take
                 to
                 be
                 as
                 clear
                 a
                 Demonstration
                 of
                 the
                 Souls
                 necessarily
                 
                   willing
                   as
                   she
                   understands
                
                 upon
                 the
                 supposition
                 that
                 our
                 Postulatum
                 be
                 true
                 ,
                 as
                 can
                 be
                 afforded
                 in
                 the
                 Mathematicks
                 .
                 But
                 for
                 more
                 Illustration
                 ,
                 we
                 will
                 bring
                 it
                 to
                 an
                 example
                 .
                 And
                 for
                 the
                 present
                 let
                 
                 it
                 be
                 that
                 of
                 
                   S.
                   Peter's
                
                 denying
                 of
                 his
                 Master
                 .
                 Here
                 I
                 say
                 that
                 S.
                 Peter
                 judged
                 that
                 part
                 
                   most
                   eligible
                
                 which
                 he
                 chose
                 ,
                 that
                 is
                 ,
                 he
                 judged
                 the
                 sin
                 of
                 denying
                 his
                 Master
                 ,
                 at
                 that
                 present
                 juncture
                 ,
                 to
                 be
                 a
                 
                   less
                   evil
                
                 than
                 the
                 danger
                 of
                 not
                 denying
                 him
                 ,
                 and
                 so
                 chose
                 it
                 .
                 Otherwise
                 if
                 he
                 had
                 then
                 actually
                 thought
                 it
                 a
                 
                   greater
                   evil
                
                 ,
                 all
                 that
                 whereby
                 it
                 exceeded
                 the
                 other
                 ,
                 he
                 would
                 have
                 chosen
                 gratis
                 ,
                 and
                 consequently
                 would
                 have
                 will'd
                 
                   evil
                   as
                   evil
                
                 .
              
               
                 There
                 was
                 therefore
                 undoubtedly
                 an
                 errour
                 in
                 his
                 understanding
                 ,
                 before
                 there
                 was
                 any
                 in
                 his
                 will.
                 And
                 so
                 it
                 is
                 in
                 the
                 case
                 of
                 every
                 sinner
                 ,
                 according
                 to
                 those
                 trite
                 sayings
                 ,
                 
                   Omnis
                   peccans
                   ignorant
                
                 ,
                 and
                 
                   Nemo
                   malus
                   gratis
                
                 &c.
                 
                 And
                 therefore
                 t
                 is
                 that
                 in
                 Scripture
                 ,
                 Vertue
                 is
                 expressed
                 by
                 the
                 names
                 of
                 
                   Wisdom
                   and
                   understanding
                
                 ,
                 and
                 Vice
                 goes
                 under
                 the
                 names
                 of
                 
                   Folly
                   and
                   Errour
                
                 .
                 All
                 who
                 commit
                 sin
                 think
                 it
                 ,
                 at
                 the
                 instant
                 of
                 Commission
                 ,
                 all
                 things
                 consider'd
                 ,
                 a
                 
                   lesser
                   evil
                
                 ,
                 otherwise
                 't
                 is
                 impossible
                 
                 they
                 should
                 commit
                 it
                 .
                 But
                 this
                 (
                 as
                 the
                 Psalmist
                 expresses
                 it
                 )
                 
                   is
                   their
                   Foolishness
                
                 ,
                 and
                 in
                 another
                 place
                 ,
                 
                   have
                   they
                   any
                   understanding
                   that
                   work
                   wickedness
                
                 ?
                 From
                 all
                 which
                 I
                 conclude
                 that
                 the
                 will
                 is
                 necessarily
                 determin'd
                 by
                 the
                 Dictate
                 of
                 the
                 understanding
                 ,
                 or
                 that
                 the
                 Soul
                 necessarily
                 wills
                 as
                 she
                 understands
                 ,
                 so
                 that
                 in
                 this
                 sense
                 also
                 that
                 of
                 the
                 Stoick
                 is
                 verify'd
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
               
                 The
                 Soul
                 therefore
                 
                   as
                   Volent
                
                 cannot
                 be
                 the
                 
                   immediate
                   subject
                
                 of
                 Liberty
                 .
                 If
                 therefore
                 there
                 be
                 any
                 such
                 thing
                 as
                 
                   Free
                   Agency
                
                 ,
                 the
                 seat
                 of
                 it
                 must
                 be
                 in
                 the
                 Soul
                 
                   as
                   Intelligent
                
                 .
                 But
                 does
                 not
                 the
                 Soul
                 
                   necessarily
                   understand
                
                 as
                 the
                 Object
                 appears
                 ,
                 as
                 well
                 as
                 she
                 
                   necessarily
                   wills
                
                 as
                 she
                 understands
                 ?
                 she
                 does
                 so
                 ,
                 and
                 therefore
                 I
                 do
                 not
                 place
                 the
                 Seat
                 of
                 Liberty
                 in
                 the
                 soul
                 
                   as
                   judging
                
                 or
                 forming
                 a
                 Judgment
                 ,
                 for
                 that
                 I
                 confess
                 to
                 be
                 determin'd
                 by
                 the
                 appearance
                 of
                 things
                 .
                 But
                 though
                 it
                 be
                 necessary
                 that
                 the
                 Soul
                 judge
                 as
                 things
                 appear
                 ,
                 
                 yet
                 't
                 is
                 not
                 necessary
                 (
                 except
                 only
                 in
                 
                   self
                   evident
                   Propositions
                
                 )
                 that
                 things
                 should
                 appear
                 thus
                 or
                 thus
                 ,
                 but
                 that
                 will
                 wholely
                 depend
                 upon
                 the
                 degrees
                 of
                 Advertency
                 or
                 
                   Attention
                   ;
                   such
                
                 a
                 degree
                 being
                 requisite
                 to
                 make
                 the
                 Object
                 appear
                 thus
                 ,
                 and
                 such
                 a
                 degree
                 to
                 appear
                 otherwise
                 .
                 And
                 this
                 Advertency
                 is
                 that
                 wherein
                 I
                 place
                 the
                 seat
                 of
                 free
                 agency
                 .
                 Lower
                 than
                 this
                 I
                 discern
                 not
                 the
                 least
                 glimps
                 of
                 it
                 ,
                 and
                 higher
                 I
                 cannot
                 go
                 .
                 Here
                 therefore
                 I
                 conceive
                 I
                 have
                 good
                 reason
                 to
                 fix
                 ,
                 and
                 to
                 affirm
                 that
                 the
                 only
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 of
                 the
                 Soul
                 consists
                 in
                 her
                 having
                 an
                 
                   immediate
                   power
                
                 to
                 Attend
                 or
                 not
                 Attend
                 ,
                 or
                 to
                 attend
                 more
                 or
                 less
                 .
                 I
                 say
                 an
                 immediate
                 power
                 ,
                 for
                 if
                 you
                 will
                 have
                 an
                 express
                 act
                 of
                 the
                 will
                 interposed
                 ,
                 that
                 act
                 of
                 the
                 will
                 must
                 have
                 a
                 
                   Practical
                   Iudgment
                
                 ,
                 that
                 Judgment
                 an
                 
                   Objective
                   appearance
                
                 ,
                 that
                 appearance
                 
                   another
                   Attention
                
                 ,
                 that
                 attention
                 
                   another
                   Will
                
                 ,
                 and
                 so
                 on
                 
                   ad
                   Infinitum
                
                 .
                 I
                 think
                 it
                 therefore
                 reasonable
                 to
                 stop
                 at
                 the
                 First
                 .
              
               
               
                 I
                 shall
                 now
                 apply
                 my self
                 to
                 your
                 Objections
                 .
                 And
                 first
                 ,
                 against
                 the
                 necessity
                 of
                 the
                 Soul
                 's
                 willing
                 as
                 she
                 understands
                 you
                 alledge
                 that
                 of
                 the
                 Poet
                 ,
                 Concerning
                 
                   Medea
                   —
                   Video
                   meliora
                   proboque
                   ,
                   Deteriora
                   sequor
                
                 —
                 I
                 answer
                 by
                 distinguishing
                 the
                 Antecedent
                 ,
                 a
                 thing
                 may
                 be
                 judg'd
                 good
                 either
                 by
                 a
                 Speculative
                 or
                 universal
                 knowledg
                 ,
                 and
                 that
                 I
                 do
                 not
                 alwaies
                 follow
                 ,
                 Or
                 by
                 a
                 Practical
                 Knowledg
                 ,
                 when
                 I
                 look
                 upon
                 it
                 and
                 pronounce
                 of
                 it
                 
                   pro
                   hic
                   &
                   hunc
                
                 as
                 cloath'd
                 with
                 all
                 its
                 Circumstances
                 ,
                 and
                 that
                 I
                 do
                 alwaies
                 follow
                 .
              
               
                 But
                 you
                 farther
                 urge
                 that
                 if
                 so
                 ,
                 then
                 there
                 would
                 be
                 no
                 such
                 thing
                 as
                 Sin
                 against
                 Knowledg
                 .
                 Or
                 (
                 which
                 is
                 the
                 same
                 otherwise
                 worded
                 )
                 that
                 then
                 men
                 would
                 be
                 in
                 a
                 state
                 of
                 sincerity
                 .
                 To
                 this
                 I
                 answer
                 ,
                 that
                 a
                 sinner
                 according
                 to
                 this
                 Hypothesis
                 may
                 be
                 said
                 to
                 sin
                 both
                 knowingly
                 and
                 ignorantly
                 too
                 in
                 different
                 respects
                 .
                 He
                 sins
                 knowingly
                 in
                 as
                 much
                 as
                 he
                 knows
                 in
                 the
                 Theory
                 or
                 by
                 an
                 Habitual
                 judgment
                 ,
                 that
                 such
                 a
                 
                 Fact
                 is
                 a
                 Sin
                 ,
                 and
                 yet
                 he
                 sins
                 ignorantly
                 too
                 ,
                 in
                 as
                 much
                 as
                 either
                 he
                 does
                 not
                 
                   actually
                   attend
                
                 to
                 that
                 Speculative
                 and
                 Habitual
                 judgment
                 of
                 his
                 ,
                 that
                 such
                 a
                 thing
                 is
                 a
                 sin
                 ,
                 Or
                 if
                 he
                 does
                 ,
                 yet
                 he
                 thinks
                 it
                 upon
                 the
                 whole
                 matter
                 to
                 be
                 a
                 
                   lesser
                   evil
                
                 ;
                 which
                 indeed
                 is
                 implicitly
                 and
                 confusely
                 though
                 not
                 explicitly
                 that
                 t
                 is
                 not
                 a
                 sin
                 ,
                 because
                 that
                 which
                 is
                 truely
                 a
                 lesser
                 evil
                 cannot
                 be
                 a
                 sin
                 ,
                 for
                 a
                 sin
                 can
                 never
                 be
                 eligible
                 ,
                 but
                 a
                 
                   lesser
                   evil
                   may
                
                 .
              
               
                 And
                 whereas
                 you
                 say
                 that
                 Advertency
                 ,
                 or
                 Attention
                 to
                 the
                 Object
                 is
                 a
                 
                   defective
                   Principle
                   as
                   to
                   the
                   redeeming
                   us
                   into
                   the
                   ability
                   of
                   closing
                   with
                   what
                   is
                   discern'd
                   best
                   ,
                
                 I
                 confess
                 I
                 can
                 easily
                 conceive
                 how
                 a
                 man
                 may
                 be
                 defective
                 
                   in
                   his
                   Attention
                
                 ,
                 but
                 not
                 how
                 Attention
                 it self
                 if
                 duely
                 applied
                 can
                 be
                 defective
                 towards
                 
                   true
                   illumination
                
                 though
                 in
                 the
                 midst
                 of
                 
                   Moral
                   Corruptions
                
                 .
                 All
                 that
                 can
                 be
                 said
                 is
                 ,
                 that
                 these
                 moral
                 Corruptions
                 may
                 divert
                 the
                 Soul
                 from
                 sufficiently
                 attending
                 to
                 the
                 
                   Beauty
                   of
                   
                   Holiness
                
                 ,
                 and
                 this
                 I
                 take
                 to
                 be
                 the
                 true
                 and
                 ultimate
                 ground
                 of
                 all
                 sin
                 ,
                 and
                 here
                 t
                 is
                 I
                 fix
                 the
                 necessity
                 of
                 
                   Grace
                   and
                   Divine
                   assistence
                
                 .
              
               
                 And
                 whereas
                 you
                 say
                 ,
                 that
                 the
                 
                   Instance
                   of
                   Martyrdom
                
                 which
                 I
                 alledg
                 for
                 my
                 Opinion
                 ,
                 does
                 rather
                 confirm
                 that
                 there
                 must
                 be
                 something
                 of
                 more
                 weight
                 than
                 Advertency
                 to
                 inable
                 a
                 man
                 to
                 dy
                 for
                 the
                 Truth
                 ;
                 And
                 that
                 though
                 a
                 man
                 be
                 notionally
                 convinc'd
                 that
                 the
                 denying
                 of
                 Christ
                 is
                 the
                 greatest
                 evil
                 in
                 the
                 world
                 ,
                 and
                 attend
                 never
                 so
                 closely
                 to
                 this
                 Notion
                 ,
                 he
                 may
                 yet
                 find
                 such
                 evasions
                 as
                 will
                 excuse
                 him
                 from
                 suffering
                 ;
                 For
                 you
                 say
                 the
                 
                   Mercy
                   of
                   God
                
                 ,
                 and
                 
                   future
                   Repentance
                
                 ,
                 and
                 
                   of
                   the
                   temptation
                
                 ,
                 or
                 
                   pretence
                   of
                   making
                   amends
                   some
                   other
                   way
                   ,
                
                 may
                 do
                 it
                 .
              
               
                 To
                 this
                 I
                 reply
                 ,
                 that
                 he
                 who
                 is
                 notionally
                 convinc'd
                 that
                 the
                 denying
                 of
                 Christ
                 is
                 the
                 greatest
                 evil
                 in
                 the
                 world
                 ,
                 cannot
                 possibly
                 chuse
                 it
                 so
                 long
                 as
                 he
                 continues
                 that
                 Judgment
                 ,
                 or
                 Notional
                 Conviction
                 ,
                 there
                 being
                 according
                 
                 to
                 his
                 
                   then
                   apprehension
                
                 no
                 greater
                 evil
                 for
                 the
                 avoiding
                 of
                 which
                 he
                 should
                 think
                 it
                 eligible
                 .
                 If
                 thefore
                 he
                 should
                 then
                 chuse
                 it
                 ,
                 he
                 must
                 chuse
                 it
                 
                   as
                   a
                   greater
                   evil
                
                 ,
                 that
                 is
                 ,
                 
                   simply
                   as
                   evil
                
                 ,
                 than
                 which
                 I
                 think
                 there
                 can
                 be
                 no
                 greater
                 absurdity
                 .
                 As
                 for
                 those
                 Considerations
                 therefore
                 which
                 you
                 subjoyn
                 ,
                 
                   the
                   Mercy
                   of
                   God
                   ,
                   future
                   repentance
                   ,
                
                 &c.
                 these
                 cannot
                 prevail
                 with
                 him
                 to
                 chuse
                 the
                 denying
                 of
                 Christ
                 while
                 he
                 judges
                 it
                 the
                 greatest
                 evil
                 ,
                 any
                 more
                 than
                 they
                 can
                 induce
                 him
                 to
                 chuse
                 evil
                 as
                 such
                 .
                 They
                 may
                 indeed
                 prevail
                 with
                 him
                 in
                 the
                 present
                 juncture
                 
                   not
                   to
                   think
                   it
                   the
                   greatest
                   evil
                   ,
                
                 nay
                 to
                 pronounce
                 it
                 a
                 lesser
                 evil
                 than
                 the
                 evil
                 of
                 Pain
                 ,
                 and
                 then
                 no
                 wonder
                 if
                 he
                 chuse
                 it
                 .
                 But
                 this
                 I
                 do
                 not
                 conceive
                 to
                 make
                 any
                 thing
                 against
                 my
                 Hypothesis
                 ,
                 but
                 to
                 be
                 rather
                 
                   according
                   to
                   it
                
                 .
              
               
                 As
                 to
                 what
                 you
                 remark
                 concerning
                 Humility
                 and
                 
                   Spiritual
                   Mortification
                
                 ,
                 I
                 think
                 I
                 may
                 be
                 perfectly
                 of
                 your
                 mind
                 without
                 retracting
                 or
                 altering
                 any
                 
                 thing
                 of
                 my
                 Sermon
                 ,
                 for
                 I
                 don't
                 find
                 ,
                 if
                 the
                 business
                 be
                 sifted
                 to
                 the
                 bottom
                 ,
                 that
                 we
                 differ
                 any
                 thing
                 at
                 all
                 .
              
               
                 Your
                 Determination
                 concerning
                 the
                 pleasure
                 of
                 the
                 sixt
                 sense
                 ,
                 I
                 submit
                 to
                 as
                 very
                 full
                 and
                 satisfactory
                 .
                 And
                 I
                 have
                 only
                 one
                 thing
                 more
                 to
                 move
                 concerning
                 it
                 .
                 Which
                 is
                 ,
                 that
                 since
                 you
                 make
                 the
                 Abstractedness
                 of
                 this
                 pleasure
                 from
                 the
                 
                   natural
                   end
                
                 of
                 it
                 ,
                 that
                 of
                 propagation
                 ,
                 to
                 be
                 its
                 
                   Essential
                   Turpitude
                
                 ,
                 whether
                 this
                 does
                 not
                 conclude
                 against
                 all
                 those
                 who
                 Marry
                 in
                 such
                 an
                 age
                 ,
                 when
                 't
                 is
                 impossible
                 according
                 to
                 the
                 course
                 of
                 nature
                 ,
                 that
                 this
                 End
                 should
                 be
                 serv'd
                 .
                 And
                 whether
                 there
                 be
                 any
                 difference
                 according
                 to
                 your
                 Measures
                 between
                 the
                 enjoyment
                 of
                 the
                 
                   sixt
                   sense
                
                 in
                 such
                 Circumstances
                 or
                 the
                 like
                 ,
                 and
                 Voluntary
                 Pollutions
                 .
                 I
                 would
                 willingly
                 know
                 your
                 sense
                 in
                 this
                 matter
                 .
              
               
                 And
                 now
                 (
                 Sir
                 )
                 all
                 I
                 have
                 to
                 do
                 is
                 to
                 return
                 you
                 extraordinary
                 thanks
                 for
                 your
                 many
                 and
                 great
                 Civilities
                 ,
                 to
                 
                 desire
                 a
                 long
                 Continuance
                 of
                 your
                 health
                 and
                 welfare
                 ,
                 and
                 favourable
                 construction
                 of
                 the
                 defence
                 which
                 I
                 make
                 against
                 your
                 Reflections
                 .
                 That
                 t
                 is
                 not
                 in
                 the
                 least
                 from
                 a
                 design
                 of
                 wrangling
                 and
                 opposition
                 ,
                 but
                 from
                 a
                 perswasion
                 of
                 my
                 being
                 at
                 present
                 in
                 the
                 right
                 ,
                 and
                 an
                 earnest
                 desire
                 of
                 being
                 Wiser
                 .
                 I
                 am
                 truely
                 indifferent
                 which
                 side
                 of
                 the
                 Question
                 be
                 true
                 ,
                 all
                 that
                 I
                 am
                 concern'd
                 for
                 is
                 to
                 
                   know
                   which
                   is
                   so
                
                 .
                 And
                 being
                 so
                 indifferent
                 ,
                 as
                 I
                 am
                 the
                 more
                 likely
                 to
                 
                   find
                   the
                   Truth
                
                 ,
                 so
                 I
                 hope
                 I
                 am
                 so
                 to
                 
                   obtain
                   pardon
                
                 from
                 you
                 who
                 are
                 so
                 great
                 a
                 Friend
                 to
                 it
                 .
                 Which
                 yet
                 you
                 will
                 be
                 the
                 more
                 ready
                 to
                 grant
                 when
                 you
                 consider
                 how
                 much
                 your
                 judgment
                 (
                 tho
                 not
                 in
                 this
                 particular
                 fully
                 assented
                 to
                 )
                 is
                 yet
                 admired
                 and
                 esteemed
                 by
                 (
                 Most
                 honour'd
                 and
                 Dear
                 Sir
                 )
              
               
                 
                   Your
                   most
                   obliged
                   Friend
                   and
                   Servant
                   
                     J.
                     Norris
                  
                   .
                
              
            
             
               
               
                 
                   D
                   r
                   More
                   's
                
                 Answer
                 .
              
               
                 
                   Sir
                   ,
                
              
               
                 I
                 Have
                 received
                 yours
                 ,
                 and
                 reading
                 the
                 Confirmation
                 of
                 your
                 Hypothesis
                 (
                 which
                 I
                 took
                 the
                 boldness
                 a
                 little
                 to
                 vellicate
                 )
                 and
                 your
                 Answer
                 to
                 my
                 Objections
                 against
                 it
                 ,
                 I
                 could
                 not
                 but
                 observe
                 your
                 ingenious
                 dexterity
                 therein
                 with
                 pleasure
                 .
                 And
                 yet
                 I
                 must
                 ingenuously
                 confess
                 that
                 I
                 still
                 stick
                 where
                 I
                 was
                 ,
                 nor
                 can
                 conceive
                 but
                 that
                 the
                 free
                 Agency
                 we
                 are
                 conscious
                 to
                 our selves
                 of
                 ,
                 is
                 placed
                 in
                 the
                 Soul
                 as
                 Volent
                 as
                 much
                 as
                 intelligent
                 ,
                 because
                 this
                 Volency
                 ,
                 as
                 I
                 may
                 so
                 speak
                 ,
                 is
                 implyed
                 in
                 her
                 Attention
                 or
                 Advertency
                 ,
                 and
                 is
                 a
                 necessary
                 requisite
                 thereof
                 .
                 The
                 thing
                 therefore
                 that
                 I
                 affirm
                 being
                 this
                 viz.
                 That
                 this
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 is
                 placed
                 in
                 the
                 Soul
                 as
                 Volent
                 as
                 well
                 as
                 Intelligent
                 ,
                 the
                 Volency
                 of
                 the
                 Soul
                 being
                 required
                 to
                 make
                 those
                 free
                 attentions
                 or
                 Advertencies
                 on
                 the
                 object
                 ,
                 let
                 us
                 see
                 how
                 you
                 
                 demonstrate
                 that
                 it
                 cannot
                 be
                 seated
                 in
                 the
                 Soul
                 as
                 Volent
                 .
              
               
                 Your
                 argument
                 in
                 breif
                 is
                 this
                 ,
                 (
                 For
                 I
                 intend
                 to
                 answer
                 your
                 Letter
                 with
                 all
                 possible
                 brevity
                 I
                 can
                 )
                 That
                 since
                 the
                 Soul
                 cannot
                 will
                 evil
                 as
                 evil
                 she
                 must
                 necessarily
                 will
                 and
                 and
                 chuse
                 according
                 as
                 the
                 betterness
                 of
                 the
                 Object
                 appears
                 to
                 her
                 understanding
                 ,
                 otherwise
                 she
                 will
                 chuse
                 evil
                 as
                 evil
                 which
                 is
                 against
                 the
                 supposition
                 .
                 To
                 this
                 I
                 answer
                 ,
                 that
                 though
                 she
                 does
                 not
                 chuse
                 according
                 as
                 the
                 betterness
                 of
                 the
                 Object
                 appears
                 to
                 her
                 understanding
                 ,
                 it
                 does
                 not
                 thence
                 follow
                 that
                 she
                 will
                 chuse
                 evil
                 as
                 evil
                 ,
                 but
                 that
                 she
                 will
                 chuse
                 a
                 natural
                 good
                 and
                 prefer
                 it
                 before
                 the
                 Moral
                 .
                 So
                 that
                 the
                 absurdity
                 of
                 chusing
                 evil
                 as
                 evil
                 here
                 vanisheth
                 ,
                 and
                 the
                 demonstration
                 falls
                 to
                 the
                 ground
                 .
                 And
                 this
                 was
                 the
                 case
                 of
                 S.
                 Peter
                 in
                 denying
                 Christ.
                 The
                 Object
                 of
                 his
                 choice
                 was
                 that
                 
                   natural
                   good
                
                 ,
                 his
                 security
                 from
                 pain
                 and
                 punishment
                 ,
                 which
                 he
                 preferred
                 before
                 that
                 
                   Moral
                   
                   good
                
                 the
                 faithful
                 and
                 professed
                 adhesion
                 to
                 his
                 Lord
                 and
                 Master
                 Christ
                 Jesus
                 .
                 Nor
                 could
                 the
                 understanding
                 of
                 S.
                 Peter
                 err
                 so
                 grosly
                 as
                 not
                 in
                 the
                 Notion
                 to
                 think
                 that
                 faithfulness
                 to
                 his
                 Lord
                 Christ
                 was
                 better
                 absolutely
                 than
                 the
                 securing
                 himself
                 from
                 pain
                 and
                 punishment
                 (
                 as
                 indeed
                 there
                 is
                 no
                 comparison
                 betwixt
                 the
                 Moral
                 or
                 Divine
                 good
                 and
                 the
                 natural
                 )
                 but
                 there
                 was
                 wanting
                 in
                 this
                 Act
                 the
                 
                   exertion
                   of
                   his
                   will
                
                 towards
                 the
                 
                   Divine
                   good
                
                 ;
                 or
                 else
                 the
                 
                   Divine
                   Nature
                
                 or
                 Grace
                 was
                 wanting
                 ,
                 whence
                 he
                 slipt
                 into
                 this
                 choice
                 of
                 the
                 meaner
                 good
                 .
              
               
                 And
                 as
                 for
                 that
                 Maxim
                 ,
                 
                   Omnis
                   peccans
                   ignorant
                
                 ;
                 If
                 it
                 be
                 true
                 in
                 that
                 Vniversality
                 the
                 sense
                 is
                 ,
                 that
                 whoever
                 sins
                 it
                 is
                 out
                 of
                 defect
                 of
                 either
                 
                   Notional
                   knowledg
                
                 or
                 
                   inward
                   sense
                
                 ,
                 such
                 as
                 accompanies
                 
                   real
                   Regeneration
                
                 ;
                 in
                 which
                 sense
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 Insensati
                 in
                 Scripture
                 are
                 to
                 be
                 understood
                 ,
                 and
                 on
                 the
                 contrary
                 the
                 Pythagorick
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 Those
                 that
                 want
                 this
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 though
                 they
                 
                 have
                 a
                 
                   Notional
                   knowledg
                
                 of
                 the
                 thing
                 ,
                 yet
                 they
                 may
                 sin
                 ,
                 and
                 that
                 from
                 the
                 want
                 of
                 this
                 
                   sensibility
                   of
                   Spirit
                
                 .
                 But
                 he
                 that
                 is
                 born
                 of
                 God
                 sins
                 not
                 because
                 the
                 seed
                 remains
                 in
                 him
                 ,
                 this
                 life
                 or
                 sensibility
                 in
                 the
                 New
                 Birth
                 which
                 is
                 an
                 higher
                 and
                 more
                 effectual
                 Principle
                 then
                 
                   Notional
                   knowledg
                
                 .
                 Which
                 alone
                 is
                 not
                 able
                 to
                 determine
                 the
                 choice
                 of
                 the
                 Soul
                 to
                 a
                 Moral
                 or
                 Spiritual
                 Object
                 without
                 the
                 accession
                 of
                 the
                 other
                 .
                 For
                 life
                 and
                 sense
                 can
                 onely
                 counterpoise
                 life
                 and
                 sense
                 ,
                 not
                 
                   mere
                   Notion
                
                 .
                 Whence
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 i.
                 e.
                 the
                 Moral
                 or
                 Divine
                 good
                 is
                 not
                 followed
                 ,
                 but
                 what
                 is
                 pleasing
                 and
                 grateful
                 to
                 the
                 
                   Animal
                   nature
                
                 .
                 So
                 that
                 the
                 soul
                 here
                 wills
                 or
                 chuses
                 against
                 the
                 dictate
                 of
                 her
                 understanding
                 ,
                 which
                 is
                 the
                 sin
                 against
                 conscience
                 ,
                 otherwise
                 there
                 would
                 be
                 no
                 such
                 thing
                 .
              
               
                 The
                 cheif
                 Pith
                 of
                 the
                 last
                 Paragraph
                 of
                 your
                 Confirmation
                 is
                 this
                 .
                 Though
                 it
                 be
                 necessary
                 the
                 Soul
                 judg
                 as
                 things
                 appear
                 yet
                 't
                 is
                 not
                 necessary
                 (
                 except
                 
                 onely
                 in
                 self-evident
                 Propositions
                 )
                 that
                 things
                 should
                 appear
                 thus
                 or
                 thus
                 ,
                 but
                 that
                 will
                 wholly
                 depend
                 upon
                 the
                 degrees
                 of
                 Advertency
                 or
                 Attention
                 .
                 And
                 in
                 this
                 ,
                 say
                 you
                 ,
                 I
                 place
                 the
                 seat
                 of
                 free
                 Agency
                 ,
                 viz.
                 in
                 
                   an
                   immediate
                   power
                   in
                   the
                   Soul
                   of
                   attending
                   or
                   not
                   attending
                   or
                   of
                   attending
                   more
                   or
                   less
                   to
                   the
                   Objects
                   that
                   occur
                   .
                
                 I
                 demand
                 therefore
                 is
                 this
                 any
                 thing
                 more
                 then
                 what
                 is
                 couched
                 in
                 that
                 of
                 the
                 Poet
                 ,
                 
                   
                     Quid
                     verum
                     atque
                     bonum
                     quaero
                     &
                     rogo
                     &
                     omnis
                     in
                     hoc
                     sum
                     ,
                  
                
                 Viz.
                 A
                 sincere
                 Inquisition
                 (
                 and
                 sincerity
                 is
                 immediatly
                 in
                 our
                 power
                 ,
                 that
                 is
                 ,
                 it
                 is
                 in
                 our
                 power
                 to
                 do
                 as
                 well
                 as
                 we
                 can
                 )
                 after
                 that
                 Truth
                 and
                 Good
                 in
                 which
                 human
                 Happiness
                 consists
                 .
                 Which
                 if
                 it
                 be
                 done
                 in
                 a
                 
                   mere
                   Notional
                   way
                
                 there
                 will
                 still
                 remain
                 that
                 liberty
                 I
                 mentioned
                 above
                 of
                 the
                 Soul
                 chusing
                 contrary
                 to
                 the
                 dictates
                 of
                 her
                 understanding
                 .
                 So
                 that
                 there
                 will
                 be
                 more
                 liberties
                 then
                 you
                 conclude
                 for
                 in
                 this
                 Paragraph
                 .
                 But
                 if
                 this
                 diligent
                 and
                 
                 sincere
                 Inquisition
                 ,
                 or
                 sincere
                 desire
                 of
                 knowing
                 
                   what
                   is
                   man
                   and
                   whereto
                   serveth
                   he
                   ,
                   what
                   is
                   his
                   good
                   and
                   what
                   is
                   his
                   evil
                
                 be
                 absolutely
                 sincere
                 ,
                 it
                 cannot
                 fail
                 to
                 inquire
                 what
                 is
                 the
                 most
                 safe
                 and
                 effectual
                 way
                 to
                 have
                 Objects
                 duly
                 represent
                 themselves
                 to
                 the
                 understanding
                 as
                 the
                 Objects
                 of
                 sight
                 to
                 a
                 pure
                 and
                 clear
                 eye
                 .
                 And
                 what
                 can
                 this
                 be
                 but
                 the
                 Purification
                 of
                 the
                 soul
                 as
                 I
                 intimated
                 in
                 my
                 last
                 to
                 you
                 ,
                 which
                 is
                 by
                 Mortification
                 and
                 
                   real
                   Regeneration
                
                 ,
                 that
                 the
                 
                   Divine
                   Principle
                
                 may
                 be
                 more
                 fully
                 awakened
                 in
                 us
                 ,
                 and
                 so
                 become
                 life
                 and
                 sense
                 to
                 us
                 in
                 virtue
                 whereof
                 the
                 soul
                 will
                 be
                 free
                 and
                 able
                 to
                 chuse
                 what
                 is
                 absolutely
                 the
                 better
                 ,
                 that
                 is
                 to
                 prefer
                 the
                 Moral
                 or
                 Divine
                 Good
                 before
                 that
                 which
                 is
                 Animal
                 or
                 Natural
                 ,
                 and
                 if
                 this
                 state
                 advance
                 to
                 the
                 highest
                 ,
                 never
                 to
                 chuse
                 any
                 ,
                 if
                 they
                 stand
                 in
                 competition
                 but
                 the
                 Moral
                 or
                 Divine
                 ,
                 according
                 to
                 that
                 of
                 
                   S.
                   Iohn
                
                 above
                 mentioned
                 ,
                 
                   He
                   that
                   is
                   born
                   of
                   God
                   sinneth
                   not
                
                 &c.
                 
                 Wherefore
                 so
                 far
                 as
                 I
                 
                 see
                 ,
                 it
                 may
                 be
                 but
                 a
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 betwixt
                 us
                 as
                 to
                 this
                 point
                 where
                 you
                 place
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 of
                 the
                 Soul
                 in
                 her
                 immediate
                 power
                 of
                 using
                 the
                 best
                 means
                 she
                 can
                 to
                 find
                 out
                 what
                 is
                 her
                 best
                 good
                 or
                 readiest
                 means
                 to
                 true
                 happiness
                 and
                 riddance
                 of
                 sin
                 and
                 errour
                 .
                 Which
                 taken
                 in
                 the
                 full
                 sense
                 thereof
                 as
                 I
                 have
                 intimated
                 ,
                 is
                 ,
                 as
                 I
                 conceive
                 ,
                 a
                 sound
                 and
                 useful
                 Theorem
                 and
                 well
                 adapted
                 for
                 the
                 chastising
                 of
                 the
                 world
                 for
                 their
                 sloth
                 and
                 laziness
                 in
                 these
                 things
                 .
              
               
                 We
                 come
                 now
                 to
                 your
                 Answers
                 to
                 my
                 Objections
                 .
                 And
                 to
                 that
                 of
                 
                   Video
                   meliora
                   proboque
                
                 you
                 answer
                 indeed
                 learnedly
                 and
                 scholastically
                 ,
                 by
                 saying
                 ,
                 a
                 thing
                 may
                 be
                 judged
                 good
                 either
                 by
                 a
                 
                   Speculative
                   or
                   Vniversal
                
                 knowledg
                 ,
                 or
                 by
                 a
                 practical
                 knowledg
                 when
                 it
                 is
                 lookt
                 upon
                 and
                 pronounced
                 of
                 
                   pro
                   hic
                   &
                   nunc
                
                 as
                 cloathed
                 with
                 all
                 its
                 circumstances
                 ,
                 the
                 former
                 is
                 not
                 alwaies
                 followed
                 but
                 the
                 latter
                 is
                 .
                 But
                 is
                 there
                 any
                 thing
                 more
                 in
                 this
                 but
                 that
                 the
                 Eligent
                 (
                 when
                 as
                 both
                 these
                 
                 knowledges
                 are
                 speculative
                 or
                 universal
                 ,
                 the
                 former
                 already
                 granted
                 ,
                 the
                 other
                 plainly
                 implyed
                 by
                 the
                 choice
                 of
                 the
                 Eligent
                 ,
                 who
                 in
                 such
                 circumstances
                 judges
                 the
                 choice
                 is
                 universally
                 to
                 be
                 made
                 ,
                 else
                 how
                 is
                 he
                 obliged
                 to
                 make
                 it
                 ?
                 )
                 but
                 that
                 the
                 Humour
                 of
                 the
                 Eligent
                 onely
                 has
                 made
                 this
                 latter
                 practical
                 by
                 putting
                 it
                 into
                 practice
                 instead
                 of
                 the
                 former
                 ,
                 it
                 being
                 clothed
                 with
                 the
                 circumstances
                 of
                 Iucundum
                 or
                 Vtile
                 ,
                 when
                 the
                 other
                 recommends
                 it self
                 onely
                 upon
                 the
                 account
                 of
                 Honestum
                 :
                 which
                 though
                 he
                 sees
                 (
                 as
                 Medea
                 sayes
                 
                   Video
                   meliora
                   proboque
                
                 —
                 and
                 that
                 
                   hic
                   &
                   nunc
                
                 ,
                 for
                 she
                 speaks
                 of
                 the
                 present
                 case
                 and
                 time
                 ,
                 yet
                 
                   deteriora
                   sequor
                
                 )
                 notwithstanding
                 he
                 declines
                 that
                 which
                 is
                 
                   absolutè
                   &
                   simpliciter
                   melius
                
                 according
                 to
                 his
                 own
                 judgment
                 ,
                 and
                 closes
                 with
                 that
                 which
                 
                   seems
                   melius
                
                 ,
                 that
                 is
                 ,
                 Vtilius
                 and
                 jucundius
                 to
                 himself
                 ,
                 to
                 his
                 Animal
                 Nature
                 against
                 the
                 Dictate
                 of
                 the
                 Divine
                 .
                 This
                 is
                 the
                 clear
                 case
                 of
                 the
                 Controversy
                 freed
                 from
                 the
                 
                 clouds
                 of
                 the
                 School
                 .
                 And
                 therefore
                 notwithstanding
                 what
                 you
                 have
                 answered
                 it
                 is
                 plain
                 that
                 the
                 Soul
                 may
                 
                   understand
                   Notionally
                
                 and
                 actually
                 better
                 then
                 she
                 practises
                 ,
                 and
                 not
                 follow
                 the
                 dictate
                 of
                 her
                 Understanding
                 but
                 of
                 her
                 Animal
                 Appetite
                 .
              
               
                 To
                 my
                 Objection
                 against
                 your
                 Hypothesis
                 ,
                 That
                 thence
                 every
                 man
                 would
                 be
                 sincere
                 ,
                 nor
                 any
                 sin
                 against
                 knowledg
                 ,
                 you
                 answer
                 ,
                 That
                 a
                 sinner
                 may
                 be
                 said
                 to
                 sin
                 both
                 knowingly
                 and
                 ignorantly
                 ,
                 he
                 may
                 know
                 in
                 Theory
                 or
                 habitual
                 judgment
                 such
                 a
                 fact
                 is
                 a
                 sin
                 ,
                 and
                 yet
                 be
                 ignorant
                 by
                 not
                 
                   actually
                   attending
                
                 to
                 his
                 
                   Habitual
                   knowledg
                
                 ;
                 or
                 by
                 judging
                 the
                 sin
                 upon
                 the
                 whole
                 matter
                 to
                 be
                 the
                 
                   lesser
                   evil
                
                 and
                 thence
                 implicitly
                 to
                 be
                 no
                 sin
                 ,
                 and
                 so
                 not
                 sin
                 against
                 knowledg
                 .
                 But
                 I
                 answer
                 ,
                 It
                 is
                 incredible
                 that
                 one
                 that
                 has
                 an
                 habitual
                 knowledg
                 ,
                 that
                 such
                 a
                 thing
                 is
                 a
                 sin
                 should
                 not
                 remember
                 it
                 is
                 so
                 when
                 he
                 meets
                 with
                 it
                 or
                 is
                 entring
                 upon
                 it
                 .
                 It
                 is
                 as
                 if
                 one
                 had
                 the
                 habitual
                 Idea
                 of
                 
                 such
                 a
                 person
                 in
                 his
                 mind
                 ,
                 and
                 should
                 not
                 remember
                 it
                 is
                 he
                 when
                 he
                 meets
                 him
                 in
                 the
                 very
                 teeth
                 .
                 Nor
                 can
                 he
                 judg
                 the
                 sin
                 upon
                 the
                 whole
                 matter
                 to
                 be
                 the
                 lesser
                 evil
                 ,
                 but
                 he
                 must
                 in
                 the
                 mean
                 time
                 remember
                 it
                 is
                 a
                 sin
                 and
                 so
                 commit
                 it
                 against
                 his
                 knowledg
                 ,
                 onely
                 sugar'd
                 over
                 with
                 the
                 circumstance
                 of
                 Iucundum
                 or
                 Vtile
                 or
                 both
                 .
                 This
                 Composition
                 though
                 there
                 be
                 
                   Ratsbain
                   in
                   the
                   Sugar
                
                 ,
                 makes
                 the
                 Soul
                 listen
                 to
                 the
                 dictate
                 of
                 the
                 Animal
                 Appetite
                 and
                 let
                 go
                 that
                 of
                 Moral
                 reason
                 ,
                 tho
                 they
                 both
                 clamour
                 in
                 her
                 ears
                 at
                 once
                 .
                 And
                 there
                 the
                 Soul
                 against
                 the
                 understanding
                 concludes
                 for
                 the
                 suggestion
                 of
                 the
                 Animal
                 Appetite
                 ,
                 that
                 bears
                 her
                 in
                 hand
                 ,
                 that
                 such
                 a
                 sin
                 with
                 pleasure
                 and
                 profit
                 is
                 better
                 then
                 an
                 Act
                 of
                 of
                 virtue
                 with
                 pain
                 and
                 wordly
                 loss
                 .
                 This
                 I
                 conceive
                 is
                 the
                 naked
                 case
                 of
                 the
                 busines
                 .
                 Nor
                 does
                 this
                 choice
                 seem
                 to
                 be
                 of
                 a
                 lesser
                 evil
                 to
                 the
                 Soul
                 as
                 Intellectual
                 ,
                 which
                 dictates
                 the
                 contrary
                 ,
                 but
                 as
                 
                   sensual
                   or
                   Animal
                
                 .
              
               
               
                 To
                 your
                 Answer
                 to
                 my
                 third
                 Objection
                 of
                 Attention
                 or
                 (
                 Advertency
                 )
                 being
                 a
                 
                   defective
                   Principle
                
                 ,
                 That
                 though
                 a
                 man
                 may
                 be
                 defective
                 in
                 his
                 Attention
                 ,
                 yet
                 you
                 cannot
                 easily
                 conceive
                 how
                 
                   Attention
                   it self
                
                 if
                 duly
                 applied
                 can
                 be
                 defective
                 :
                 I
                 reply
                 ,
                 that
                 mere
                 Attention
                 of
                 it self
                 in
                 a
                 Morally
                 corrupt
                 mind
                 ,
                 let
                 it
                 be
                 never
                 so
                 great
                 can
                 no
                 better
                 rightly
                 discover
                 the
                 Moral
                 Object
                 ,
                 than
                 the
                 vitiated
                 eye
                 the
                 Natural
                 .
                 It
                 is
                 the
                 Purity
                 of
                 the
                 Soul
                 through
                 Regeneration
                 that
                 enables
                 her
                 to
                 behold
                 the
                 beauty
                 of
                 Holiness
                 as
                 our
                 Saviour
                 speaks
                 ,
                 
                   Blessed
                   are
                   the
                   pure
                   in
                   heart
                   ,
                   for
                   they
                   shall
                   see
                   God.
                
                 There
                 is
                 no
                 seeing
                 of
                 God
                 but
                 by
                 being
                 purified
                 and
                 regenerate
                 into
                 his
                 Image
                 .
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 As
                 Plotinus
                 somewhere
                 has
                 it
                 ,
                 touching
                 the
                 
                   Divine
                   Pulchritude
                   .
                   If
                   thou
                   beest
                   it
                   ,
                   thou
                   seest
                   it
                   .
                
                 If
                 we
                 be
                 regenerate
                 into
                 the
                 Image
                 of
                 the
                 
                   Eternal
                   Pulchritude
                
                 we
                 then
                 shall
                 see
                 it
                 ,
                 having
                 (
                 if
                 I
                 may
                 use
                 the
                 Poets
                 expression
                 here
                 )
                 —
                 
                   Incoctum
                   generoso
                   pectus
                   
                   Honesto
                
                 .
                 But
                 if
                 this
                 Principle
                 of
                 life
                 be
                 not
                 sufficiently
                 awakened
                 in
                 us
                 ,
                 no
                 Attention
                 is
                 sufficient
                 to
                 make
                 us
                 rightly
                 discern
                 the
                 beauty
                 of
                 Holiness
                 ,
                 but
                 onely
                 a
                 
                   shadowy
                   Notion
                
                 or
                 
                   Meager
                   Monogrammical
                   Picture
                
                 thereof
                 ,
                 which
                 will
                 not
                 avail
                 though
                 you
                 use
                 all
                 the
                 Attention
                 in
                 the
                 world
                 against
                 the
                 dictates
                 of
                 the
                 
                   Animal
                   sense
                   and
                   life
                   unmortified
                
                 ,
                 in
                 the
                 day
                 of
                 trial
                 .
                 Whence
                 the
                 defect
                 of
                 this
                 Principle
                 alone
                 ,
                 is
                 evident
                 .
              
               
                 But
                 if
                 you
                 mean
                 by
                 sufficiently
                 attending
                 to
                 the
                 beauty
                 of
                 Holiness
                 the
                 diligent
                 and
                 sincere
                 Inquisition
                 after
                 Truth
                 and
                 Holiness
                 ,
                 which
                 implies
                 our
                 serious
                 entring
                 into
                 a
                 Method
                 of
                 Purification
                 and
                 clearing
                 our
                 
                   inward
                   Eye-sight
                
                 by
                 our
                 resolved
                 progress
                 in
                 the
                 way
                 of
                 Mortification
                 and
                 thereby
                 of
                 
                   real
                   Regeneration
                
                 ,
                 whereby
                 the
                 
                   Divine
                   Life
                
                 and
                 sense
                 will
                 sufficiently
                 at
                 length
                 be
                 awakened
                 to
                 counterpoise
                 and
                 overcome
                 the
                 sway
                 and
                 importunity
                 of
                 the
                 
                   Animal
                   life
                   and
                   sense
                
                 ;
                 the
                 neglect
                 of
                 
                 this
                 we
                 shall
                 be
                 both
                 agreed
                 in
                 ,
                 that
                 it
                 is
                 the
                 ultimate
                 ground
                 of
                 all
                 sin
                 ,
                 and
                 that
                 we
                 shall
                 discern
                 ,
                 when
                 we
                 seriously
                 make
                 trial
                 ,
                 the
                 necessity
                 of
                 Grace
                 and
                 
                   Divine
                   Assistance
                
                 to
                 carry
                 us
                 thro
                 so
                 weighty
                 an
                 Enterprise
                 as
                 you
                 rightly
                 note
                 in
                 this
                 Paragraph
                 ;
                 which
                 I
                 hope
                 I
                 have
                 sufficiently
                 spoke
                 to
                 by
                 this
                 .
                 I
                 will
                 onely
                 add
                 ,
                 that
                 ,
                 what
                 occurs
                 Psal.
                 48.
                 vers
                 .
                 5
                 ,
                 6
                 ,
                 7.
                 seems
                 a
                 figure
                 of
                 this
                 
                   Spiritual
                   Progress
                
                 towards
                 the
                 beauty
                 of
                 Holiness
                 in
                 virtue
                 of
                 which
                 every
                 one
                 at
                 last
                 appears
                 before
                 God
                 in
                 Sion
                 ,
                 according
                 to
                 that
                 promise
                 of
                 our
                 Saviour
                 ,
                 
                   Blessed
                   are
                   the
                   pure
                   in
                   heart
                   ,
                   for
                   they
                   shall
                   see
                   God.
                   
                
              
               
                 And
                 now
                 lastly
                 for
                 your
                 Reply
                 to
                 what
                 I
                 said
                 touching
                 the
                 
                   Instance
                   of
                   Martyrdome
                
                 ,
                 which
                 Reply
                 of
                 yours
                 is
                 this
                 .
                 That
                 he
                 that
                 is
                 notionally
                 convinced
                 that
                 the
                 denying
                 of
                 Christ
                 is
                 the
                 greatest
                 evil
                 in
                 the
                 world
                 ,
                 cannot
                 possibly
                 chuse
                 it
                 so
                 long
                 as
                 he
                 continues
                 that
                 judgment
                 ,
                 there
                 being
                 according
                 to
                 his
                 then
                 Apprehension
                 no
                 
                 greater
                 evil
                 for
                 the
                 avoiding
                 of
                 which
                 he
                 should
                 think
                 it
                 eligible
                 .
                 If
                 therefore
                 he
                 should
                 then
                 chuse
                 it
                 he
                 must
                 chuse
                 it
                 as
                 a
                 greater
                 evil
                 ,
                 that
                 is
                 ,
                 simply
                 as
                 evil
                 ,
                 than
                 which
                 I
                 think
                 there
                 can
                 be
                 no
                 greater
                 absurdity
                 ,
                 &c.
                 
                 This
                 Reply
                 is
                 handsome
                 and
                 smart
                 ,
                 but
                 in
                 my
                 judgment
                 not
                 free
                 from
                 a
                 fallacious
                 subtilty
                 .
                 If
                 where
                 the
                 greater
                 evil
                 is
                 chosen
                 the
                 two
                 compared
                 evils
                 were
                 of
                 
                   one
                   kind
                
                 that
                 Absurdity
                 would
                 be
                 manifestly
                 consequent
                 ,
                 but
                 when
                 one
                 of
                 the
                 Evils
                 is
                 Moral
                 ,
                 suppose
                 the
                 greatest
                 Moral
                 evil
                 that
                 is
                 ,
                 the
                 other
                 Natural
                 and
                 very
                 great
                 or
                 the
                 greatest
                 Natural
                 Evil
                 that
                 is
                 ,
                 suppose
                 a
                 painful
                 torturous
                 and
                 ignominious
                 Death
                 ,
                 in
                 the
                 avoiding
                 of
                 which
                 is
                 implied
                 the
                 securing
                 to
                 himself
                 the
                 natural
                 Ease
                 and
                 sweetness
                 of
                 this
                 present
                 life
                 ,
                 tho
                 upon
                 this
                 account
                 he
                 chuse
                 that
                 which
                 is
                 the
                 
                   greatest
                   Moral
                   evil
                
                 and
                 is
                 so
                 esteemed
                 in
                 his
                 notional
                 judgment
                 ,
                 yet
                 he
                 cannot
                 be
                 said
                 then
                 to
                 chuse
                 it
                 as
                 evil
                 ,
                 but
                 as
                 the
                 onely
                 
                   effectual
                   means
                
                 
                 and
                 therefore
                 good
                 or
                 expedient
                 for
                 that
                 end
                 ,
                 viz.
                 the
                 avoiding
                 the
                 
                   highest
                   natural
                   Evil
                
                 and
                 enjoying
                 the
                 sweet
                 of
                 that
                 great
                 Natural
                 Good
                 ,
                 a
                 life
                 painless
                 and
                 at
                 ease
                 .
                 And
                 therefore
                 upon
                 this
                 account
                 he
                 having
                 onely
                 a
                 
                   Notional
                   judgment
                
                 of
                 the
                 
                   Moral
                   evil
                
                 of
                 that
                 highest
                 sin
                 mentioned
                 ,
                 but
                 a
                 
                   lively
                   sense
                
                 both
                 of
                 the
                 
                   natural
                   evil
                
                 and
                 Good
                 here
                 specified
                 which
                 are
                 the
                 one
                 avoided
                 the
                 other
                 secured
                 by
                 chusing
                 the
                 aforesaid
                 Moral
                 Evil
                 :
                 It
                 is
                 no
                 wonder
                 that
                 ,
                 though
                 retaining
                 still
                 his
                 notional
                 judgment
                 of
                 that
                 greatest
                 Moral
                 Evil
                 he
                 yet
                 chuses
                 it
                 to
                 avoid
                 that
                 horrid
                 natural
                 evil
                 ,
                 and
                 to
                 enjoy
                 the
                 sweet
                 of
                 that
                 Natural
                 Good
                 ,
                 viz.
                 this
                 life
                 with
                 ease
                 and
                 safety
                 ,
                 there
                 being
                 in
                 one
                 scale
                 of
                 the
                 balance
                 nothing
                 but
                 the
                 
                   mere
                   truth
                   of
                   Notion
                
                 ,
                 in
                 the
                 other
                 the
                 
                   urgent
                   weight
                   of
                   Life
                   and
                   sense
                
                 which
                 will
                 easily
                 preponderate
                 ,
                 if
                 there
                 be
                 not
                 
                   life
                   and
                   sense
                
                 also
                 ,
                 (
                 which
                 is
                 the
                 state
                 onely
                 of
                 the
                 Regenerate
                 )
                 to
                 weigh
                 against
                 it
                 in
                 the
                 other
                 scale
                 of
                 the
                 balance
                 .
                 
                 So
                 that
                 though
                 the
                 Notional
                 judgment
                 be
                 not
                 corrupted
                 ,
                 but
                 that
                 such
                 a
                 sin
                 is
                 still
                 held
                 the
                 greatest
                 
                   Moral
                   Evil
                
                 that
                 is
                 ,
                 yet
                 the
                 Soul
                 is
                 born
                 down
                 to
                 follow
                 the
                 suggestion
                 of
                 the
                 
                   Animal
                   Life
                   and
                   sense
                
                 against
                 the
                 dictate
                 of
                 her
                 
                   notional
                   discernment
                
                 and
                 may
                 truely
                 pronounce
                 with
                 Medea
                 .
              
               
                 
                   —
                   Video
                   meliora
                   proboque
                
                 
                   Deteriora
                   sequor
                   .
                   —
                
              
               
                 Nor
                 need
                 I
                 proceed
                 any
                 further
                 .
                 For
                 what
                 is
                 already
                 said
                 I
                 hope
                 will
                 reach
                 every
                 Particular
                 of
                 the
                 whole
                 Paragraph
                 which
                 contains
                 your
                 Reply
                 to
                 this
                 last
                 point
                 .
                 At
                 least
                 it
                 will
                 make
                 good
                 ,
                 that
                 the
                 Soul
                 does
                 not
                 chuse
                 evil
                 as
                 evil
                 in
                 the
                 present
                 case
                 ,
                 which
                 is
                 the
                 main
                 sting
                 of
                 your
                 Argument
                 .
              
               
                 That
                 we
                 agree
                 in
                 our
                 sentiments
                 touching
                 Humility
                 and
                 
                   Spiritual
                   Mortification
                
                 ,
                 this
                 profession
                 of
                 yours
                 I
                 easily
                 beleive
                 from
                 reading
                 what
                 occurs
                 in
                 the
                 latter
                 part
                 of
                 your
                 Sermon
                 which
                 is
                 excellently
                 good
                 solid
                 and
                 edifying
                 .
              
               
               
                 And
                 that
                 I
                 have
                 satisfied
                 you
                 in
                 my
                 Determination
                 concerning
                 the
                 pleasure
                 of
                 the
                 
                   sixt
                   sense
                
                 I
                 am
                 glad
                 of
                 that
                 also
                 .
                 And
                 as
                 for
                 this
                 last
                 scruple
                 you
                 move
                 ;
                 whether
                 what
                 I
                 have
                 said
                 does
                 not
                 conclude
                 against
                 all
                 those
                 who
                 marry
                 in
                 such
                 an
                 Age
                 when
                 it
                 is
                 impossible
                 according
                 to
                 the
                 course
                 of
                 Nature
                 that
                 this
                 end
                 of
                 propagation
                 should
                 be
                 served
                 ,
                 I
                 say
                 it
                 does
                 not
                 so
                 conclude
                 .
                 Because
                 there
                 is
                 a
                 considerable
                 end
                 of
                 marriage
                 besides
                 that
                 of
                 propagation
                 of
                 children
                 ,
                 which
                 in
                 our
                 Liturgie
                 the
                 Office
                 of
                 Marriage
                 takes
                 notice
                 of
                 ,
                 viz.
                 mutual
                 society
                 Help
                 and
                 Comfort
                 ,
                 which
                 comprizeth
                 all
                 the
                 handsome
                 Adjustments
                 of
                 the
                 married
                 Parties
                 ,
                 Secular
                 affairs
                 and
                 Oeconomical
                 Conveniences
                 ,
                 and
                 also
                 their
                 mutual
                 help
                 to
                 one
                 another
                 in
                 Piety
                 and
                 devout
                 pursuance
                 of
                 fitting
                 themselves
                 for
                 the
                 future
                 State
                 ,
                 their
                 Age
                 remainding
                 them
                 that
                 it
                 is
                 not
                 far
                 off
                 .
                 And
                 in
                 this
                 Regard
                 their
                 mutual
                 Society
                 may
                 be
                 very
                 delectable
                 to
                 one
                 another
                 while
                 their
                 
                 discourses
                 and
                 Meditations
                 are
                 of
                 the
                 Joyes
                 of
                 the
                 other
                 World
                 ,
                 and
                 so
                 they
                 may
                 live
                 chastly
                 and
                 comfortably
                 without
                 any
                 
                   frustranious
                   abuse
                
                 of
                 their
                 bodyes
                 upon
                 the
                 titillation
                 of
                 lust
                 ,
                 which
                 exact
                 Christian
                 Temperance
                 and
                 holy
                 Meditations
                 and
                 discourses
                 together
                 of
                 their
                 joyous
                 change
                 into
                 the
                 other
                 near
                 approaching
                 state
                 ought
                 to
                 prevent
                 .
                 Sir
                 ,
                 I
                 have
                 told
                 you
                 freely
                 my
                 sentiments
                 touching
                 all
                 the
                 things
                 you
                 have
                 propounded
                 ,
                 but
                 I
                 dictate
                 nothing
                 but
                 leave
                 all
                 to
                 your
                 own
                 free
                 judgment
                 ,
                 and
                 so
                 wishing
                 you
                 good
                 success
                 in
                 your
                 vertuous
                 studies
                 ,
                 I
                 take
                 leave
                 and
                 rest
              
               
                 
                   Dear
                   Sir
                   ,
                
                 
                   Your
                   affectionate
                   Friend
                   to
                   serve
                   you
                   
                     Hen.
                     More
                  
                   .
                
                 
                   C.
                   C.
                   C.
                   
                     Febr.
                     22.
                     1685
                     
                     /
                     6.
                     
                  
                
              
            
             
               
               
                 The
                 fifth
                 Letter
                 to
                 
                   Dr.
                   More
                
                 .
              
               
                 
                   Sir
                   ,
                
              
               
                 AS
                 I
                 cannot
                 express
                 the
                 thanks
                 which
                 I
                 owe
                 you
                 for
                 your
                 great
                 Condescension
                 and
                 Civility
                 ,
                 so
                 neither
                 can
                 I
                 the
                 pleasure
                 which
                 I
                 had
                 in
                 perusing
                 your
                 ingenious
                 and
                 learned
                 Answer
                 .
                 it
                 is
                 spun
                 throughout
                 with
                 a
                 very
                 fine
                 thred
                 ,
                 and
                 richly
                 fraught
                 with
                 curious
                 and
                 retired
                 sense
                 .
                 But
                 yet
                 tho
                 I
                 was
                 and
                 still
                 am
                 exquisitely
                 pleased
                 ,
                 I
                 am
                 not
                 fully
                 satisfyed
                 with
                 it
                 ,
                 whether
                 the
                 defect
                 be
                 in
                 
                   your
                   letter
                
                 ,
                 or
                 in
                 
                   my
                   Apprehension
                
                 I
                 shall
                 not
                 take
                 upon
                 me
                 to
                 determine
                 .
                 But
                 so
                 it
                 is
                 I
                 cannot
                 as
                 yet
                 bring
                 over
                 my
                 judgment
                 to
                 yours
                 ,
                 and
                 that
                 I
                 do
                 not
                 dissent
                 without
                 some
                 
                   Considerable
                   reason
                
                 ,
                 it
                 shall
                 be
                 the
                 business
                 of
                 this
                 paper
                 briefly
                 to
                 shew
                 you
                 .
              
               
                 And
                 first
                 then
                 I
                 observe
                 ,
                 that
                 the
                 Postulatum
                 upon
                 which
                 I
                 ground
                 my
                 Demonstration
                 of
                 the
                 will
                 's
                 necessarily
                 
                 following
                 the
                 Dictate
                 of
                 the
                 understanding
                 ,
                 is
                 by
                 you
                 admitted
                 ,
                 as
                 indeed
                 it
                 is
                 by
                 all
                 except
                 only
                 the
                 School
                 of
                 the
                 Nominals
                 ,
                 namely
                 ,
                 
                   that
                   the
                   Soul
                   cannot
                   will
                   evil
                   as
                   evil
                   .
                
                 This
                 you
                 admit
                 by
                 saying
                 (
                 Paragraph
                 the
                 second
                 )
                 
                   that
                   the
                   Absurdity
                   of
                   chusing
                   evil
                   as
                   evil
                   vanishes
                   ,
                
                 only
                 you
                 deny
                 the
                 Consequence
                 of
                 that
                 acknowledged
                 absurdity
                 upon
                 such
                 a
                 choice
                 as
                 is
                 made
                 against
                 the
                 Practical
                 Dictate
                 ,
                 by
                 saying
                 ,
                 
                   that
                   it
                   vanishes
                
                 ,
                 Here
                 then
                 is
                 the
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 with
                 the
                 truth
                 or
                 falsehood
                 of
                 which
                 I
                 am
                 content
                 the
                 Demonstration
                 should
                 either
                 stand
                 or
                 fall
                 to
                 the
                 ground
                 .
              
               
                 Now
                 to
                 make
                 appear
                 that
                 this
                 is
                 a
                 true
                 Consequence
                 ,
                 
                   that
                   the
                   will
                   by
                   not
                   following
                   the
                   Practical
                   Dictate
                   would
                   chuse
                   evil
                   as
                   evil
                   ,
                
                 I
                 shall
                 not
                 add
                 any
                 Positive
                 and
                 direct
                 proof
                 to
                 the
                 former
                 Demonstration
                 ,
                 but
                 only
                 consider
                 whether
                 the
                 Consequence
                 is
                 any
                 thing
                 invalidated
                 or
                 evaded
                 by
                 what
                 you
                 have
                 offer'd
                 .
                 You
                 say
                 ,
                 that
                 although
                 
                 the
                 Soul
                 does
                 not
                 chuse
                 according
                 
                   as
                   the
                   Betterness
                   of
                   the
                   Object
                   appears
                   to
                   her
                   understanding
                   ,
                
                 it
                 does
                 not
                 thence
                 follow
                 that
                 she
                 will
                 chuse
                 
                   evil
                   as
                   evil
                
                 ,
                 but
                 that
                 she
                 will
                 chuse
                 a
                 
                   natural
                   good
                
                 and
                 prefer
                 it
                 before
                 the
                 Moral
                 .
                 True
                 ,
                 but
                 unless
                 this
                 
                   natural
                   good
                
                 be
                 in
                 the
                 present
                 Circumstance
                 ,
                 all
                 things
                 consider'd
                 ,
                 judg'd
                 
                   greater
                   and
                   more
                   eligible
                
                 than
                 the
                 Moral
                 ,
                 the
                 chusing
                 of
                 it
                 will
                 not
                 be
                 the
                 chusing
                 of
                 good
                 ,
                 but
                 of
                 
                   evil
                   as
                   evil
                
                 .
                 For
                 a
                 less
                 good
                 (
                 whether
                 natural
                 or
                 
                   any
                   other
                
                 it
                 matters
                 not
                 )
                 tho
                 good
                 
                   singly
                   consider'd
                
                 ,
                 yet
                 in
                 Competition
                 with
                 a
                 greater
                 does
                 
                   induere
                   speciem
                   mali
                
                 ,
                 as
                 a
                 less
                 evil
                 tho
                 evil
                 
                   singly
                   consider'd
                
                 yet
                 in
                 competition
                 with
                 a
                 greater
                 does
                 Commence
                 
                   good
                   and
                   eligible
                
                 .
                 Such
                 a
                 choice
                 therefore
                 as
                 is
                 here
                 suppos'd
                 would
                 not
                 be
                 the
                 choice
                 of
                 a
                 
                   natural
                   good
                
                 ,
                 nay
                 not
                 so
                 much
                 as
                 
                   of
                   good
                
                 ,
                 but
                 of
                 
                   evil
                   as
                   evil
                
                 .
                 There
                 is
                 therefore
                 no
                 choice
                 but
                 what
                 is
                 according
                 to
                 the
                 
                   appearing
                   Betterness
                   of
                   the
                   Object
                
                 ;
                 which
                 Conclusion
                 you
                 your self
                 seem
                 
                 unawares
                 to
                 slip
                 into
                 by
                 using
                 the
                 word
                 
                   (
                   Prefer
                
                 )
                 for
                 what
                 is
                 it
                 to
                 Prefer
                 ,
                 but
                 to
                 think
                 or
                 pronounce
                 upon
                 the
                 whole
                 matter
                 to
                 be
                 better
                 or
                 
                   more
                   eligible
                
                 .
              
               
                 And
                 thus
                 you
                 say
                 again
                 concerning
                 St.
                 Peter
                 that
                 he
                 prefer'd
                 the
                 natural
                 good
                 of
                 security
                 from
                 pain
                 before
                 the
                 Moral
                 good
                 of
                 adhesion
                 to
                 his
                 Lord.
                 Well
                 ,
                 if
                 so
                 ,
                 then
                 however
                 strange
                 it
                 may
                 seem
                 ,
                 his
                 understanding
                 did
                 err
                 so
                 grossly
                 as
                 at
                 that
                 instant
                 not
                 to
                 think
                 Faithfulness
                 to
                 his
                 Master
                 to
                 be
                 absolutely
                 better
                 than
                 security
                 from
                 pain
                 ,
                 otherwise
                 his
                 chusing
                 the
                 latter
                 would
                 have
                 been
                 the
                 chusing
                 of
                 what
                 he
                 then
                 thought
                 a
                 
                   lesser
                   good
                
                 ,
                 and
                 consequently
                 of
                 evil
                 as
                 such
                 .
                 Nor
                 will
                 it
                 suffice
                 to
                 say
                 ,
                 that
                 there
                 was
                 wanting
                 in
                 that
                 act
                 of
                 his
                 denial
                 the
                 
                   exertion
                   of
                   his
                   will
                
                 toward
                 the
                 
                   divine
                   good
                
                 ,
                 That
                 indeed
                 is
                 true
                 ,
                 but
                 not
                 the
                 
                   whole
                   Truth
                
                 ,
                 for
                 had
                 there
                 not
                 been
                 also
                 a
                 defect
                 in
                 his
                 understanding
                 ,
                 there
                 would
                 have
                 been
                 nothing
                 amiss
                 in
                 his
                 will.
                 As
                 for
                 your
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 
                   sensibility
                   of
                   spirit
                
                 ,
                 I
                 have
                 
                 a
                 very
                 good
                 liking
                 to
                 the
                 notion
                 ,
                 and
                 do
                 think
                 it
                 a
                 Concomitant
                 if
                 no●
                 the
                 principal
                 part
                 of
                 
                   real
                   Regeneration
                
                 .
                 But
                 whereas
                 you
                 say
                 ,
                 those
                 that
                 want
                 this
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 tho
                 
                   right
                   in
                   their
                   judgment
                
                 may
                 yet
                 sin
                 ,
                 and
                 that
                 because
                 Life
                 and
                 sense
                 can
                 only
                 Counterpoise
                 
                   life
                   and
                   sense
                
                 ,
                 to
                 this
                 I
                 reply
                 ,
                 that
                 the
                 want
                 of
                 this
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 may
                 indeed
                 in
                 the
                 heat
                 of
                 a
                 Temptation
                 be
                 the
                 occasion
                 of
                 a
                 
                   wrong
                   judgment
                
                 (
                 and
                 so
                 indeed
                 t
                 is
                 necessary
                 to
                 the
                 prevention
                 of
                 sin
                 that
                 
                   life
                   and
                   sense
                
                 Counterpoise
                 
                   life
                   and
                   sense
                
                 )
                 but
                 it
                 can
                 never
                 be
                 the
                 Occasion
                 of
                 sin
                 
                   with
                   a
                   right
                   and
                   Practically
                   unerring
                   Iudgment
                   ,
                
                 for
                 the
                 reasons
                 above
                 mention'd
                 .
                 So
                 that
                 notwithstanding
                 this
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 Reason
                 of
                 the
                 action
                 good
                 or
                 bad
                 will
                 be
                 ultimately
                 devolv'd
                 upon
                 the
                 rectitude
                 or
                 obliquity
                 of
                 the
                 Iudgment
                 .
                 And
                 in
                 that
                 respect
                 only
                 the
                 Axiom
                 will
                 hold
                 true
                 ,
                 
                   Omnis
                   peccans
                   ignorat
                
                 .
              
               
                 As
                 to
                 the
                 close
                 of
                 this
                 your
                 third
                 Paragraph
                 how
                 sinning
                 
                   according
                   to
                   the
                   
                   Dictate
                   of
                   the
                   understanding
                
                 and
                 yet
                 
                   against
                   Conscience
                
                 are
                 consistent
                 ,
                 I
                 think
                 they
                 are
                 very
                 reconcileable
                 .
                 For
                 he
                 that
                 commits
                 a
                 sin
                 tho
                 by
                 not
                 sufficiently
                 attending
                 to
                 it
                 at
                 the
                 moment
                 of
                 action
                 either
                 
                   as
                   a
                   sin
                
                 ,
                 or
                 as
                 a
                 
                   greater
                   evil
                
                 he
                 comes
                 to
                 pronounce
                 it
                 eligible
                 and
                 so
                 to
                 chuse
                 it
                 ,
                 and
                 so
                 may
                 be
                 said
                 to
                 
                   sin
                   ignorantly
                
                 ,
                 yet
                 he
                 sins
                 
                   knowingly
                   and
                   against
                   conscience
                   too
                
                 ,
                 in
                 as
                 much
                 as
                 he
                 does
                 such
                 a
                 fact
                 either
                 against
                 an
                 
                   actual
                   Dictate
                
                 that
                 t
                 is
                 
                   a
                   sin
                
                 ,
                 or
                 an
                 
                   habitual
                   Dictate
                
                 that
                 t
                 is
                 also
                 a
                 
                   greater
                   evil
                
                 ,
                 as
                 I
                 intimated
                 to
                 you
                 in
                 my
                 last
                 .
              
               
                 As
                 to
                 the
                 question
                 which
                 in
                 this
                 next
                 Paragraph
                 you
                 are
                 pleas'd
                 to
                 put
                 to
                 me
                 ,
                 whether
                 this
                 Attention
                 ,
                 wherein
                 I
                 place
                 the
                 seat
                 of
                 
                   Free
                   Agency
                
                 ,
                 differ
                 any
                 thing
                 from
                 what
                 is
                 coutch'd
                 in
                 that
                 of
                 the
                 Poet
                 
                   
                     Quid
                     verum
                     atque
                     bonum
                     quaero
                     &
                     rogo
                     &
                     omnis
                     in
                     hoc
                     sum
                     .
                  
                
                 I
                 answer
                 that
                 it
                 does
                 ,
                 and
                 that
                 my
                 notion
                 may
                 be
                 more
                 clearly
                 conceiv'd
                 ,
                 I
                 shall
                 here
                 breifly
                 explain
                 what
                 I
                 mean
                 
                 by
                 this
                 
                   Power
                   of
                   Attention
                
                 .
                 Whereas
                 therefore
                 the
                 Operations
                 and
                 Powers
                 of
                 the
                 Soul
                 as
                 Intelligent
                 are
                 usually
                 divided
                 into
                 these
                 three
                 ,
                 
                   Apprehension
                   ,
                   Iudgment
                
                 ,
                 and
                 Discourse
                 ,
                 I
                 find
                 it
                 necessary
                 to
                 add
                 a
                 fourth
                 ,
                 that
                 of
                 Attention
                 ,
                 which
                 I
                 look
                 upon
                 as
                 really
                 distinct
                 from
                 the
                 other
                 three
                 ,
                 they
                 being
                 Conversant
                 about
                 their
                 Objects
                 as
                 true
                 and
                 false
                 ,
                 but
                 this
                 only
                 as
                 Intelligible
                 ,
                 and
                 is
                 only
                 in
                 short
                 ,
                 a
                 
                   general
                   power
                   of
                   converting
                   the
                   Acies
                   of
                   the
                   understanding
                   towards
                   any
                   Intelligible
                   Object
                   ,
                   whether
                   simple
                   or
                   complex
                   ,
                
                 and
                 answers
                 exactly
                 to
                 the
                 Application
                 of
                 the
                 eye
                 to
                 a
                 
                   sensible
                   object
                
                 ,
                 and
                 accordingly
                 is
                 as
                 distinct
                 from
                 either
                 
                   Apprehension
                   ,
                   Iudgment
                
                 or
                 Discourse
                 as
                 this
                 
                   Application
                   of
                   the
                   eye
                
                 is
                 from
                 the
                 very
                 
                   act
                   of
                   Vision
                
                 .
                 In
                 short
                 't
                 is
                 a
                 kind
                 of
                 
                   Openness
                   or
                   Wakefulness
                   of
                   Soul
                
                 ,
                 such
                 as
                 I
                 conceive
                 to
                 be
                 hinted
                 at
                 in
                 Scripture
                 by
                 such
                 and
                 the
                 like
                 expressions
                 as
                 these
                 ,
                 
                   watch
                   lest
                   you
                   enter
                   into
                   Temptation
                   ,
                   Awake
                   to
                   righteousness
                   and
                   sin
                   not
                   ,
                   Awake
                   
                   thou
                   that
                   sleepest
                   and
                   arise
                   from
                   the
                   dead
                
                 &c.
                 
                 The
                 Notion
                 thus
                 explain'd
                 I
                 will
                 now
                 shew
                 how
                 it
                 differs
                 from
                 that
                 of
                 the
                 Poet.
                 The
                 difference
                 is
                 in
                 this
                 .
                 That
                 inquisition
                 of
                 the
                 Poet
                 denotes
                 a
                 
                   particular
                   exertion
                
                 and
                 employment
                 of
                 all
                 the
                 faculties
                 ,
                 a
                 diligent
                 use
                 of
                 all
                 means
                 ,
                 methods
                 and
                 opportunities
                 ,
                 and
                 that
                 in
                 order
                 to
                 the
                 finding
                 out
                 a
                 Truth
                 or
                 a
                 
                   good
                   not
                   yet
                   known
                
                 ,
                 but
                 this
                 Attention
                 I
                 speak
                 of
                 is
                 onely
                 a
                 
                   general
                   wakefulness
                
                 of
                 the
                 understanding
                 ,
                 or
                 
                   Application
                   of
                   mind
                
                 to
                 the
                 speculation
                 of
                 a
                 
                   Truth
                   habitually
                   known
                
                 ,
                 which
                 will
                 make
                 it
                 
                   actually
                   present
                
                 ,
                 and
                 so
                 determine
                 the
                 
                   Practical
                   judgment
                
                 ,
                 and
                 by
                 that
                 the
                 Will.
                 
              
               
                 I
                 come
                 now
                 to
                 the
                 place
                 where
                 you
                 consider
                 my
                 Answers
                 to
                 your
                 Objections
                 .
                 And
                 here
                 to
                 that
                 distinction
                 of
                 mine
                 of
                 Speculative
                 and
                 
                   Practical
                   knowledg
                
                 ,
                 the
                 latter
                 of
                 which
                 I
                 said
                 was
                 alwaies
                 follow'd
                 ,
                 though
                 not
                 the
                 former
                 ,
                 you
                 say
                 they
                 are
                 
                   both
                   speculative
                   and
                   universal
                
                 ,
                 the
                 first
                 granted
                 to
                 be
                 
                 so
                 ,
                 and
                 the
                 other
                 plainly
                 implied
                 by
                 the
                 choice
                 of
                 the
                 Eligent
                 ,
                 who
                 in
                 such
                 circumstances
                 judges
                 the
                 choice
                 universally
                 to
                 be
                 made
                 .
                 I
                 answer
                 ,
                 you
                 may
                 call
                 them
                 both
                 speculative
                 if
                 you
                 please
                 ,
                 I
                 shall
                 not
                 contend
                 with
                 you
                 for
                 a
                 word
                 ,
                 but
                 then
                 't
                 is
                 to
                 be
                 consider'd
                 that
                 there
                 will
                 be
                 
                   two
                   distinct
                   Speculative
                   Dictates
                
                 ,
                 one
                 that
                 is
                 
                   Habitual
                   ,
                   out
                
                 of
                 the
                 Circumstance
                 of
                 action
                 ,
                 that
                 such
                 a
                 thing
                 is
                 
                   a
                   sin
                
                 and
                 
                   a
                   greater
                   evil
                
                 ,
                 and
                 another
                 that
                 is
                 
                   actual
                   ,
                   in
                
                 the
                 Circumstance
                 of
                 action
                 ,
                 that
                 't
                 is
                 a
                 
                   lesser
                   evil
                
                 ,
                 which
                 therefore
                 for
                 distinction's
                 sake
                 I
                 call
                 Practical
                 ,
                 because
                 of
                 the
                 immediate
                 influence
                 it
                 has
                 upon
                 action
                 .
                 Which
                 latter
                 is
                 alwaies
                 follow'd
                 ,
                 tho
                 the
                 former
                 is
                 not
                 .
                 Neither
                 is
                 this
                 latter
                 as
                 you
                 say
                 made
                 onely
                 Practical
                 by
                 being
                 put
                 into
                 Practice
                 ,
                 but
                 is
                 so
                 Antecedaneously
                 ,
                 being
                 that
                 which
                 determines
                 the
                 choice
                 of
                 the
                 Eligent
                 .
              
               
                 As
                 to
                 the
                 next
                 Paragraph
                 ,
                 where
                 you
                 think
                 it
                 incredible
                 that
                 one
                 ,
                 who
                 has
                 an
                 Habitual
                 knowledg
                 that
                 such
                 a
                 
                 thing
                 is
                 a
                 sin
                 ,
                 should
                 not
                 remember
                 it
                 to
                 be
                 so
                 
                   when
                   he
                   is
                   entring
                   upon
                   it
                   .
                
                 I
                 reply
                 ,
                 that
                 it
                 seems
                 to
                 me
                 most
                 certain
                 ,
                 that
                 whoever
                 commits
                 sin
                 must
                 think
                 it
                 some
                 way
                 or
                 other
                 eligible
                 .
                 Now
                 this
                 must
                 come
                 to
                 pass
                 one
                 of
                 these
                 two
                 waies
                 ,
                 either
                 by
                 his
                 not
                 attending
                 to
                 it
                 as
                 sin
                 ,
                 or
                 not
                 as
                 a
                 
                   greater
                   evil
                
                 .
                 The
                 first
                 of
                 which
                 in
                 many
                 cases
                 I
                 can
                 easily
                 conceive
                 possible
                 ,
                 and
                 the
                 latter
                 in
                 all
                 cases
                 I
                 think
                 certain
                 .
                 And
                 this
                 methinks
                 you
                 your self
                 run
                 into
                 by
                 saying
                 
                   (
                   Paragraph
                   the
                   sixth
                
                 )
                 that
                 the
                 Animal
                 appetite
                 bears
                 the
                 Soul
                 in
                 hand
                 ,
                 and
                 such
                 a
                 sin
                 with
                 pleasure
                 and
                 profit
                 is
                 better
                 than
                 an
                 act
                 of
                 virtue
                 with
                 pain
                 and
                 worldly
                 loss
                 .
                 For
                 what
                 is
                 this
                 but
                 in
                 other
                 words
                 to
                 say
                 ,
                 that
                 the
                 Concupiscible
                 may
                 be
                 so
                 strong
                 and
                 rampant
                 ,
                 that
                 the
                 Soul
                 may
                 judg
                 
                   pro
                   hic
                   &
                   nunc
                
                 the
                 
                   uneasiness
                   of
                   abstaining
                
                 to
                 be
                 a
                 
                   greater
                   evil
                
                 than
                 an
                 
                   unlawful
                   Indulgence
                
                 ,
                 so
                 as
                 upon
                 that
                 Judgment
                 to
                 chuse
                 the
                 latter
                 .
              
               
                 To
                 your
                 next
                 Paragraph
                 where
                 you
                 
                 continue
                 your
                 Charge
                 upon
                 
                   mere
                   Attention
                
                 as
                 a
                 
                   defective
                   Instrument
                
                 towards
                 the
                 discovery
                 of
                 a
                 Moral
                 Object
                 in
                 a
                 Morally
                 corrupt
                 mind
                 ,
                 I
                 make
                 this
                 short
                 reply
                 ,
                 that
                 since
                 for
                 such
                 a
                 Fact
                 to
                 be
                 a
                 sin
                 ,
                 or
                 for
                 sin
                 to
                 be
                 the
                 greatest
                 evil
                 ,
                 are
                 plain
                 and
                 obvious
                 Theorems
                 ,
                 I
                 cannot
                 conceive
                 but
                 that
                 constant
                 and
                 actual
                 Attention
                 should
                 prove
                 a
                 
                   sufficient
                   Directory
                
                 to
                 the
                 understanding
                 ,
                 all
                 the
                 Difficulty
                 is
                 
                   to
                   be
                   thus
                   actually
                   and
                   constantly
                   attentive
                   ,
                
                 and
                 here
                 (
                 as
                 I
                 said
                 before
                 )
                 is
                 the
                 work
                 of
                 
                   grace
                   and
                   Regeneration
                
                 .
              
               
                 And
                 now
                 lastly
                 to
                 your
                 last
                 Paragraph
                 concerning
                 the
                 
                   Instance
                   of
                   Martyrdom
                
                 ,
                 whereas
                 I
                 said
                 that
                 he
                 ,
                 who
                 is
                 notionally
                 convinc'd
                 that
                 the
                 denying
                 of
                 Christ
                 is
                 the
                 greatest
                 evil
                 in
                 the
                 world
                 ,
                 cannot
                 possibly
                 chuse
                 it
                 so
                 long
                 as
                 he
                 continues
                 that
                 judgment
                 ,
                 there
                 being
                 ,
                 according
                 to
                 his
                 then
                 Apprehension
                 ,
                 no
                 greater
                 evil
                 for
                 the
                 avoiding
                 of
                 which
                 he
                 should
                 think
                 it
                 eligible
                 ,
                 if
                 therefore
                 he
                 should
                 then
                 chuse
                 
                 it
                 ,
                 he
                 must
                 chuse
                 it
                 as
                 the
                 greatest
                 evil
                 ,
                 that
                 is
                 simply
                 as
                 evil
                 ,
                 &c.
                 
                 This
                 reply
                 you
                 say
                 is
                 not
                 free
                 from
                 a
                 fallacious
                 subtilty
                 ,
                 Concerning
                 which
                 you
                 thus
                 distinguish
                 .
                 If
                 where
                 the
                 greater
                 evil
                 is
                 chosen
                 the
                 2
                 compared
                 evils
                 were
                 of
                 
                   one
                   kind
                
                 ,
                 that
                 absurdity
                 would
                 certainly
                 follow
                 ;
                 But
                 where
                 one
                 of
                 the
                 evils
                 is
                 Moral
                 ,
                 the
                 other
                 Natural
                 ,
                 tho
                 a
                 man
                 should
                 chuse
                 the
                 greatest
                 Moral
                 evil
                 ,
                 yet
                 he
                 cannot
                 be
                 said
                 to
                 chuse
                 it
                 as
                 evil
                 ,
                 but
                 as
                 the
                 only
                 means
                 of
                 avoiding
                 the
                 natural
                 evil
                 ,
                 and
                 consequently
                 as
                 good
                 .
                 This
                 is
                 the
                 sum
                 of
                 your
                 Answer
                 .
                 To
                 which
                 I
                 return
                 ,
                 that
                 I
                 cannot
                 conceive
                 how
                 the
                 diversity
                 of
                 the
                 compared
                 evils
                 ,
                 as
                 to
                 their
                 Specifick
                 Nature
                 ,
                 can
                 any
                 thing
                 alter
                 the
                 case
                 ,
                 the
                 Question
                 as
                 to
                 eligibility
                 being
                 not
                 concerning
                 their
                 
                   specifick
                   natures
                
                 ,
                 but
                 concerning
                 their
                 Degrees
                 ,
                 not
                 which
                 is
                 Natural
                 and
                 which
                 Moral
                 ,
                 but
                 which
                 has
                 most
                 of
                 the
                 
                   general
                   nature
                   of
                   evil
                
                 .
                 So
                 that
                 if
                 I
                 chuse
                 that
                 which
                 to
                 me
                 has
                 the
                 most
                 of
                 the
                 
                   general
                   
                   nature
                   of
                   evil
                
                 ,
                 notwithstanding
                 its
                 being
                 an
                 evil
                 of
                 another
                 kind
                 ,
                 I
                 certainly
                 chuse
                 evil
                 as
                 evil
                 .
                 Neither
                 can
                 this
                 be
                 brought
                 off
                 by
                 saying
                 that
                 t
                 is
                 chosen
                 as
                 a
                 means
                 of
                 avoiding
                 the
                 natural
                 evil
                 ,
                 and
                 consequently
                 as
                 good
                 ,
                 for
                 it
                 can
                 never
                 be
                 good
                 to
                 chuse
                 a
                 greater
                 evil
                 to
                 avoid
                 a
                 less
                 ,
                 that
                 being
                 
                   all
                   over
                   loss
                   and
                   damage
                
                 .
              
               
                 And
                 thus
                 as
                 briefly
                 and
                 as
                 fully
                 as
                 I
                 could
                 have
                 I
                 set
                 down
                 the
                 grounds
                 of
                 my
                 opinion
                 ,
                 which
                 I
                 am
                 ready
                 to
                 part
                 with
                 upon
                 the
                 first
                 conviction
                 of
                 their
                 weakness
                 or
                 insufficiency
                 .
                 If
                 you
                 should
                 find
                 any
                 thing
                 in
                 this
                 paper
                 worth
                 your
                 notice
                 ,
                 you
                 may
                 return
                 answer
                 at
                 your
                 best
                 leisure
                 ,
                 for
                 I
                 would
                 by
                 no
                 means
                 divert
                 you
                 from
                 more
                 important
                 concerns
                 .
                 I
                 am
                 very
                 sensible
                 what
                 interruptions
                 I
                 have
                 already
                 given
                 you
                 ,
                 but
                 I
                 hope
                 you
                 will
                 easily
                 pardon
                 me
                 when
                 you
                 consider
                 that
                 t
                 is
                 the
                 peculiar
                 reverence
                 I
                 have
                 for
                 your
                 Judgment
                 which
                 has
                 brought
                 this
                 trouble
                 upon
                 you
                 from
              
               
                 
                   (
                   Dear
                   Sir
                   )
                
                 
                   Your
                   highly
                   obliged
                   Friend
                   and
                   Servant
                   
                     J.
                     Norris
                  
                   .
                
              
            
          
        
         
           
             
             
               AN
               APPENDIX
               .
            
             
               COnsidering
               with
               my self
               that
               those
               into
               whose
               hands
               these
               Papers
               may
               light
               ,
               may
               not
               all
               of
               them
               have
               that
               other
               Book
               of
               mine
               ,
               which
               contains
               the
               Hypothesis
               here
               defended
               concerning
               the
               Root
               of
               Liberty
               ,
               and
               that
               t
               is
               very
               necessary
               the
               Hypothesis
               should
               be
               seen
               with
               its
               Defence
               ,
               I
               thought
               it
               convenient
               to
               set
               it
               down
               here
               for
               the
               Benefit
               of
               the
               Reader
               .
            
             
               
                 The
                 Hypothesis
                 runs
                 thus
                 .
              
               
                 That
                 the
                 will
                 cannot
                 be
                 the
                 immediate
                 Subject
                 of
                 Liberty
                 ,
                 must
                 be
                 acknowledg'd
                 plain
                 ,
                 if
                 the
                 will
                 necessarily
                 follows
                 the
                 Practical
                 Dictate
                 of
                 the
                 understanding
                 .
                 And
                 that
                 it
                 does
                 so
                 I
                 think
                 there
                 is
                 Demonstration
                 .
              
               
                 'T
                 is
                 an
                 unquestionable
                 Axiom
                 in
                 the
                 Schools
                 of
                 Learning
                 ,
                 that
                 the
                 Object
                 of
                 the
                 will
                 is
                 
                   Apparent
                   good
                
                 .
                 Now
                 Apparent
                 
                 good
                 in
                 other
                 words
                 is
                 that
                 which
                 is
                 Judged
                 to
                 be
                 good
                 ,
                 and
                 if
                 so
                 ,
                 then
                 it
                 Follows
                 that
                 the
                 will
                 cannot
                 but
                 conform
                 to
                 the
                 Dictate
                 of
                 the
                 understanding
                 ;
                 Because
                 otherwise
                 somthing
                 might
                 be
                 the
                 Object
                 of
                 the
                 will
                 that
                 is
                 not
                 apprehended
                 good
                 ,
                 which
                 is
                 contrary
                 to
                 the
                 supposition
                 .
              
               
                 In
                 short
                 ,
                 the
                 will
                 (
                 as
                 Aquinas
                 well
                 expresses
                 it
                 )
                 is
                 the
                 conclusion
                 of
                 an
                 
                   Operative
                   Syllogism
                
                 ,
                 and
                 follows
                 as
                 necessarily
                 from
                 the
                 Dictates
                 of
                 the
                 understanding
                 ,
                 as
                 any
                 other
                 Conclusion
                 does
                 from
                 its
                 Premises
                 ,
                 and
                 Consequently
                 cannot
                 be
                 the
                 immediate
                 Subject
                 of
                 Liberty
                 .
              
               
                 But
                 then
                 are
                 we
                 not
                 involv'd
                 in
                 the
                 same
                 Difficulty
                 as
                 to
                 the
                 understanding
                 ?
                 Does
                 not
                 that
                 act
                 with
                 equal
                 (
                 if
                 not
                 More
                 )
                 Necessity
                 than
                 the
                 Will
                 ?
                 So
                 I
                 know
                 't
                 is
                 Ordinarily
                 taught
                 .
              
               
                 But
                 if
                 this
                 be
                 absolutly
                 and
                 universally
                 true
                 ,
                 I
                 must
                 Confess
                 it
                 above
                 the
                 reach
                 of
                 my
                 Capacity
                 to
                 Salve
                 the
                 Notion
                 of
                 Morality
                 ,
                 or
                 Religion
                 .
                 For
                 
                 since
                 t
                 is
                 evident
                 that
                 the
                 will
                 necessarily
                 conforms
                 to
                 the
                 Dictates
                 of
                 the
                 understanding
                 ,
                 if
                 those
                 very
                 Dictates
                 are
                 also
                 wholly
                 and
                 altogether
                 necessary
                 ,
                 there
                 can
                 be
                 no
                 such
                 thing
                 as
                 a
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 man
                 is
                 bound
                 hand
                 and
                 foot
                 ,
                 has
                 nothing
                 left
                 him
                 whereby
                 to
                 render
                 him
                 a
                 Moral
                 Agent
                 ,
                 to
                 qualify
                 him
                 for
                 Law
                 or
                 Obligation
                 ,
                 Virtue
                 or
                 Vice
                 ,
                 Reward
                 or
                 Punishment
                 .
                 But
                 these
                 are
                 consequences
                 not
                 to
                 be
                 indured
                 ,
                 and
                 therefore
                 I
                 conclude
                 according
                 to
                 the
                 Rules
                 of
                 right
                 reasoning
                 ,
                 the
                 Principle
                 from
                 which
                 they
                 flow
                 to
                 be
                 so
                 too
                 .
              
               
                 To
                 clear
                 up
                 then
                 the
                 whole
                 Business
                 ,
                 I
                 shall
                 no
                 longer
                 consider
                 the
                 understanding
                 and
                 will
                 as
                 Faculties
                 really
                 distinct
                 either
                 from
                 the
                 Soul
                 it self
                 ,
                 or
                 from
                 one
                 another
                 ,
                 but
                 that
                 the
                 Soul
                 does
                 immediately
                 understand
                 and
                 will
                 by
                 it self
                 ,
                 without
                 the
                 intervention
                 of
                 any
                 Faculty
                 .
                 And
                 that
                 for
                 this
                 Demonstrative
                 Reason
                 in
                 short
                 ,
                 because
                 in
                 the
                 contrary
                 Hypothesis
                 ,
                 either
                 Judgment
                 
                 must
                 be
                 ascribed
                 to
                 the
                 will
                 ,
                 and
                 then
                 the
                 will
                 immediately
                 commences
                 understanding
                 ,
                 or
                 the
                 Assent
                 of
                 the
                 will
                 must
                 be
                 blind
                 ,
                 brutish
                 ,
                 and
                 unaccountable
                 ,
                 both
                 which
                 are
                 Absurd
                 .
              
               
                 This
                 being
                 premised
                 ,
                 I
                 grant
                 that
                 as
                 the
                 Soul
                 necessarily
                 wills
                 as
                 she
                 understands
                 ,
                 (
                 For
                 so
                 we
                 must
                 now
                 speak
                 )
                 so
                 likewise
                 does
                 she
                 necessarily
                 understand
                 as
                 the
                 Object
                 appears
                 .
              
               
                 And
                 thus
                 far
                 our
                 sight
                 terminates
                 in
                 fatality
                 ,
                 and
                 necessity
                 bounds
                 our
                 Horizon
                 .
                 That
                 then
                 which
                 must
                 give
                 us
                 a
                 prospect
                 beyond
                 it
                 must
                 be
                 this
                 ,
                 that
                 altho
                 the
                 Soul
                 necessarily
                 understands
                 or
                 judges
                 according
                 to
                 the
                 appearance
                 of
                 things
                 ,
                 yet
                 that
                 things
                 should
                 so
                 appear
                 (
                 unless
                 it
                 be
                 in
                 Propositions
                 self-evident
                 )
                 is
                 not
                 alike
                 necessary
                 ,
                 but
                 depends
                 upon
                 the
                 degrees
                 of
                 Advertency
                 or
                 Attention
                 which
                 the
                 Soul
                 uses
                 ,
                 and
                 which
                 to
                 use
                 either
                 more
                 or
                 less
                 is
                 fully
                 and
                 immediately
                 in
                 her
                 own
                 Power
                 .
              
               
                 And
                 this
                 Indifferency
                 of
                 the
                 Soul
                 as
                 to
                 attending
                 or
                 not
                 attending
                 I
                 take
                 
                 to
                 be
                 the
                 only
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 the
                 Bottom
                 and
                 Foundation
                 into
                 which
                 the
                 Morality
                 of
                 every
                 action
                 must
                 be
                 at
                 length
                 resolv'd
                 .
                 For
                 a
                 farther
                 proof
                 and
                 illustration
                 of
                 which
                 Hypothesis
                 ,
                 let
                 it
                 be
                 apply'd
                 to
                 a
                 particular
                 case
                 ,
                 that
                 we
                 may
                 see
                 how
                 well
                 it
                 will
                 answer
                 the
                 Phenomena
                 .
              
               
                 In
                 the
                 Case
                 then
                 of
                 Martyrdom
                 ,
                 I
                 look
                 upon
                 sin
                 as
                 an
                 evil
                 ,
                 and
                 not
                 only
                 so
                 but
                 (
                 while
                 I
                 attend
                 fully
                 to
                 its
                 Nature
                 )
                 as
                 the
                 greatest
                 of
                 evils
                 .
                 And
                 as
                 long
                 as
                 I
                 continue
                 this
                 Judgment
                 't
                 is
                 utterly
                 impossible
                 I
                 should
                 commit
                 it
                 ,
                 there
                 being
                 according
                 to
                 my
                 present
                 apprehension
                 no
                 greater
                 evil
                 for
                 the
                 declining
                 of
                 which
                 I
                 should
                 think
                 it
                 eligible
                 .
                 But
                 now
                 the
                 evil
                 of
                 Pain
                 being
                 presented
                 before
                 me
                 ,
                 and
                 I
                 not
                 sufficiently
                 attending
                 to
                 the
                 evil
                 of
                 sin
                 ,
                 this
                 latter
                 appears
                 to
                 be
                 the
                 lesser
                 evil
                 of
                 the
                 two
                 ,
                 and
                 I
                 accordingly
                 
                   pro
                   hic
                   &
                   nunc
                
                 so
                 pronounce
                 it
                 ,
                 and
                 in
                 Conformity
                 to
                 that
                 dictate
                 necessarily
                 chuse
                 it
                 .
              
               
               
                 But
                 because
                 t
                 was
                 at
                 first
                 absolutely
                 in
                 my
                 Power
                 to
                 have
                 attended
                 more
                 heedfully
                 ,
                 there
                 was
                 liberty
                 in
                 the
                 Principle
                 ,
                 the
                 mistake
                 which
                 influenc'd
                 the
                 action
                 was
                 vincible
                 ,
                 and
                 consequently
                 the
                 Action
                 it self
                 justly
                 imputable
                 .
                 This
                 is
                 the
                 Hypothesis
                 .
              
            
             
               
                 I
                 shall
                 now
                 sum
                 up
                 the
                 whole
                 matter
                 in
                 this
                 Order
                 of
                 Reasoning
                 .
              
               
                 
                   1.
                   
                   THat
                   a
                   Creature
                   void
                   of
                   Liberty
                   cannot
                   be
                   capable
                   of
                   Law
                   or
                   Obligation
                   ,
                   Vertue
                   or
                   Vice
                   ,
                   Reward
                   or
                   Punishment
                   ,
                   is
                   certain
                   .
                
                 
                   2.
                   
                   That
                   Man
                   is
                   capable
                   of
                   all
                   these
                   ,
                   is
                   certain
                   .
                
                 
                   3.
                   
                   That
                   Man
                   therefore
                   is
                   indow'd
                   with
                   Liberty
                   ,
                   is
                   certain
                   .
                
                 
                   4.
                   
                   That
                   Liberty
                   is
                   a
                   Rational
                   Perfefection
                   ,
                   or
                   a
                   Perfection
                   belonging
                   to
                   an
                   Intellectual
                   Nature
                   ,
                   is
                   certain
                   .
                
                 
                   5.
                   
                   That
                   therefore
                   this
                   Liberty
                   must
                   be
                   subjected
                   either
                   in
                   the
                   understanding
                   
                   or
                   will
                   ,
                   or
                   (
                   to
                   speak
                   more
                   properly
                   )
                   in
                   the
                   Soul
                   as
                   Intelligent
                   ,
                   or
                   in
                   the
                   Soul
                   as
                   Volent
                   ,
                   is
                   certain
                   .
                
                 
                   6.
                   
                   That
                   it
                   cannot
                   be
                   subjected
                   in
                   that
                   Part
                   which
                   acts
                   Necessarily
                   ,
                   is
                   certain
                   .
                
                 
                   7.
                   
                   That
                   the
                   will
                   necessarily
                   follows
                   the
                   Dictate
                   of
                   the
                   understanding
                   ,
                   Or
                   ,
                   that
                   the
                   Soul
                   necessarily
                   wills
                   according
                   as
                   she
                   understands
                   ,
                   is
                   certain
                   .
                
                 
                   8.
                   
                   That
                   therefore
                   this
                   Liberty
                   cannot
                   be
                   immediately
                   subjected
                   in
                   the
                   will
                   ,
                   or
                   ,
                   in
                   the
                   Soul
                   as
                   Volent
                   ,
                   is
                   certain
                   .
                
                 
                   9.
                   
                   That
                   therefore
                   it
                   must
                   be
                   subjected
                   in
                   the
                   Soul
                   as
                   Intelligent
                   ,
                   is
                   certain
                   .
                
                 
                   10.
                   
                   That
                   even
                   the
                   Soul
                   as
                   Intelligent
                   so
                   far
                   as
                   it
                   acts
                   necessarily
                   cannot
                   be
                   the
                   Immediate
                   subject
                   of
                   Liberty
                   ,
                   is
                   also
                   certain
                   .
                
                 
                   11.
                   
                   That
                   the
                   Soul
                   as
                   Intelligent
                   
                     necessarily
                     judges
                  
                   according
                   as
                   the
                   Object
                   appears
                   to
                   her
                   ,
                   is
                   certain
                   .
                
                 
                   12.
                   
                   That
                   therefore
                   the
                   Soul
                   as
                   judging
                   or
                   forming
                   a
                   judgment
                   ,
                   can
                   no
                   more
                   be
                   the
                   Immediate
                   subject
                   of
                   Liberty
                   ,
                   than
                   the
                   Soul
                   as
                   Volent
                   ,
                   is
                   certain
                   .
                
                 
                   
                   13.
                   
                   That
                   ,
                   since
                   the
                   Soul
                   necessarily
                   wills
                   as
                   she
                   judges
                   ,
                   and
                   necessarily
                   judges
                   as
                   things
                   appear
                   ,
                   we
                   have
                   thus
                   far
                   no
                   glimps
                   of
                   Liberty
                   ,
                   is
                   certain
                   .
                
                 
                   14.
                   
                   That
                   therefore
                   our
                   Liberty
                   must
                   be
                   founded
                   upon
                   the
                   
                     No
                     Necessity
                  
                   of
                   some
                   certain
                   things
                   appearing
                   determinately
                   thus
                   or
                   thus
                   ,
                   or
                   that
                   we
                   have
                   no
                   Liberty
                   at
                   all
                   ,
                   is
                   as
                   Certain
                   .
                
                 
                   15.
                   
                   That
                   things
                   appearing
                   thus
                   or
                   thus
                   (
                   unless
                   in
                   self-evident
                   Propositions
                   )
                   depends
                   upon
                   the
                   various
                   degrees
                   of
                   Advertency
                   or
                   Attention
                   ,
                   and
                   nothing
                   else
                   ,
                   is
                   certain
                   .
                
                 
                   16.
                   
                   That
                   therefore
                   we
                   have
                   an
                   Immediate
                   Power
                   of
                   Attending
                   or
                   not
                   Attending
                   ,
                   or
                   of
                   Attending
                   more
                   or
                   less
                   ,
                   is
                   certain
                   .
                
                 
                   17.
                   
                   That
                   therefore
                   this
                   Indifferency
                   of
                   the
                   Soul
                   as
                   to
                   Attending
                   or
                   not
                   Attending
                   ,
                   or
                   Attending
                   more
                   or
                   less
                   is
                   the
                   Prime
                   Root
                   and
                   Immediate
                   subject
                   of
                   Human
                   liberty
                   ,
                   is
                   no
                   less
                   certain
                   ,
                   which
                   was
                   the
                   Point
                   to
                   be
                   demonstrated
                   .
                
              
            
          
           
             
             
               ERRATA
               .
            
             
               PAG.
               37.
               for
               Divisition
               read
               Division
               .
               p.
               43.
               for
               Conveiances
               read
               Conveionce
               .
               p.
               57.
               line
               14.
               after
               ,
               for
               ,
               add
               Our
               .
               p.
               58.
               l.
               20.
               for
               of
               read
               or
               .
               p.
               71.
               for
               pertual
               read
               perpetual
               .
               p.
               90.
               for
               serve
               r.
               serves
               .
               p.
               97.
               for
               Common
               r.
               Commonly
               .
               p.
               120.
               l.
               19.
               for
               as
               r.
               that
               .
               p.
               179.
               l.
               2.
               after
               ,
               take
               ,
               add
               ,
               no.
               p.
               202.
               for
               hunc
               r.
               nunc
               .
               p.
               204.
               l.
               18.
               before
               of
               the
               ,
               r.
               violence
               .
            
          
           
             
             
               Books
               Printed
               and
               sold
               by
               Henry
               Clements
               .
            
             
               
                 ARchaeologiae
                 Atticae
                 Libri
                 Septem
                 ,
                 by
                 
                   Francis
                   Rous
                
                 ,
                 and
                 
                   Zachary
                   Bogan
                
                 .
                 4o.
              
               
                 Mr.
                 Rodericks
                 Visitation
                 Sermon
                 at
                 Blanford-Forum
                 .
                 4o.
                 1683.
                 
              
               
                 Sermon
                 at
                 the
                 Consecration
                 at
                 the
                 L
                 d
                 Weymouths
                 Chappel
                 at
                 Long
                 Leat
                 .
                 4o
                 .
                 1684.
                 
              
               
                 Education
                 of
                 young
                 Gentlemen
                 ,
                 5th
                 .
                 Edition
                 .
                 12o.
              
               
                 Angliae
                 notitia
                 ,
                 five
                 praesens
                 Status
              
               
                 Angliae
                 succinte
                 Enucleatus
                 .
                 12o.
                 1688.
                 
              
               
                 Smith
                 aditus
                 ad
                 Logicam
                 ,
                 12o.
              
               
                 Brerewoodi
                 Elementa
                 Logicae
                 .
                 12o.
              
            
             
          
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A52437-e1820
           
             De.
             Civ
             .
             Dei
             l.
             14.
             
             Cap.
             28.
             
             Tom.
             5.
             
          
           
             1.4.16
             .
          
           
             Lib.
             1.
             
             De
             Inquirendâ
             veritate
             .
             p.
             2.
             
          
           
             Contemp.
             and
             Love.
             p.
             296.
             
          
           
             Can.
             
          
           
             Rom.
             7.
             
          
           
             See
             Idea
             of
             Happiness
             .
          
           
             Lib.
             de
             Lumine
             Tom.
             1.
             
             Cap.
             14.
             p.
             1006.
             
          
           
             Phil.
             3.
             
          
        
         
           Notes for div A52437-e7820
           
             Psal.
             16.
             
          
           
             Psal.
             42.
             
          
           
             Psal.
             119.
             
          
           
             Psal.
             73.
             
          
           
             1.2
             .
          
           
             1.7
             .
          
           
             5.8
             .
          
           
             Dan.
             10.
             
          
           
             Lib.
             De
             Mor.
             Eccl.
             
          
           
             Lib.
             1.
             cap.
             6.
             
          
           
             
               Consid.
               upon
               the
               Nature
               of
               Sin.
               
            
          
           
             Lib.
             3.
             con
             .
             gent.
             cap.
             122.