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cause_n	body_n	mind_n	soul_n	1,535	5	4.8520	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66053	Of the principles and duties of natural religion two books / by the Right Reverend Father in God, John, late Lord Bishop of Chester ; to which is added, A sermon preached at his funerals, by William Lloyd ...	Wilkins, John, 1614-1672.; Lloyd, William, 1627-1717. Sermon preached at the funeral of John, late Lord Bishop of Chester.; Tillotson, John, 1630-1694.	1675 (1675)	Wing W2204; Wing L2705_PARTIAL; ESTC R20334	178,528	530

end they design There being no kind of men that are more exposed whatsoever they themselves may think of it than those that seek for credit by despising of Religion Fools in venturing their future estates and their souls upon such hazards as all mankind would cry-out-upon for the most palpable folly and madness if they should do the like towards their Temporal estates or their Bodies Cowards In being more afraid of little dangers because they are present than of greater because they are future and at a distance As that Souldier who doth more dread the present danger of fighting when he is obliged to it than the future danger of suffering by Martial law for running away may justly be esteemed a notorious coward so may that man who is more afraid of a present inconvenience by incurring the prejudice and displeasure of his loose companions to whom he would be acceptable than of a future mischief from the judgment of God No man will esteem another to be truely valiant because he is not afraid to do such vile unworthy things as will expose him to the displeasure and punishment of the Civil Magistrate much less should he be so accounted for daring to do such things as will in the issue expose him to the Divine vengeance CHAP. VII How Religion conduceth to the happiness of the Inward man as it tends to the regulating of our faculties and to the peace and tranquillity of our minds AS for the Internal well-fare of our minds this as I observed before doth depend upon these two things 1. The perfecting and regulating of our faculties inabling them for their proper functions and the keeping of them in due subordination to one another 2. In the peace quiet contentment consequent thereupon And both these do likewise depend upon Religion 1. For the perfecting and regulating of our faculties and inabling them for their proper functions These things do depend upon Religion both Morally Naturally 1. Morally as these things are blessings and priviledges so do they belong to Religion as the proper reward of it Those men only being fit to have free and large minds and refined faculties who are willing to improve them to the best use and advantage To this purpose there are several expressions in Scripture A good understanding have all they that do his commandments Thou through thy commandments hast made me wiser than mine enemies He that doth the will of God shall know it 2. Naturally as these things are duties so are they the proper effects of virtue The generality of the Heathen Philosophers have agreed in this that sin is the natural cause of debasing the soul immersing it into a state of sensuality and darkness deriving such an impotence and deformity upon the mind as the most loathsome diseases do upon the body And therefore it must be Religion and virtue on the other side that must enlighten and enlarge the mind and restore it from the degeneracy of its lapsed estate renewing upon us the image of our Maker adorning us with those beauties of holiness which belong to the hidden man of the heart 'T is the proper work of Religion to frame the mind to the nearest conformity unto the nature of God upon which account it is said in Scripture to consist in a participation of the Divine nature Other things may be said to have some remote resemblance to the Deity but man only amongst the visible creatures is capable of those more immediate communications from him by Religion And all kind of perfection is to be measured by its nearness or remoteness to the first and chief pattern of all perfection As all kind of vice doth go under the name of impotence so Religion is described to be the spirit of power and of a sound mind Because it doth establish in a man a just empire over himself over all those blind powers and passions which of themselves are apt to raise tumults and commotions against the dominion of Reason That which health is to the body whereby the outward senses are enabled to make a true judgment of things that is virtue to the mind whereby the inward faculties must be fitted and disposed to discern betwixt things that differ which those who are under the power of vicious habits are not able to do But to speak more particularly Religion doth 1. Enlarge the understanding enabling it to see beyond the narrow bounds of sense and time to behold things that are invisible God being in the intellectual world as the Sun is in the sensible world and as natural blindness doth disable men from seeing the one so will spiritual blindness for the other 2. It doth exalt and regulate the will to a desire after and acquiescence in such things as will promote the perfection of our natures and consequently will beget in the mind the truest liberty ingenuity generosity which are altogether inconsistent with the servitude of lusts and passions 3. It doth reduce the passions unto a due subordination to the superior faculties restraining the violence and impetuousness of them from whence the greatest part of the trouble and disquiet of mens lives doth proceed As he that is of a healthy constitution can endure heat and cold and labour with little or no prejudice to himself so can one of a virtuous mind undergo various conditions without receiving any hurt from them Such an one is not lifted up by prosperity nor dejected by adversity He is not a servant to anger fear envy malice which are the great occasions of disturbing our inward peace and quiet 2. The second thing wherein the wellfare of our minds doth consist is peace tranquillity joy confidence in opposition to inward disquiet anxiety grief fear diffidence And these do depend upon Religion likewise both Morally Naturally 1. Morally as these things may be considered under the notion of blessings and priviledges so they belong to the rewards of Religion All Philosophers having agreed in this that inward serenity and composedness of mind is the proper reward of moral virtue To which the Scripture doth attest in those expressions where 't is said that a good man is satisfied from himself in the fear of the Lord is strong confidence The righteous is bold as a Lion Thou wilt keep him in perfect peace whose mind is stayed on thee That the fruits of righteousness shall be peace and the effect of righteousness quietness and assurance for ever That tribulation and anguish shall be upon every soul that doth evil but to him that doth good glory and honour and peace serenity and composedness of mind peace that passeth all understanding joy that is unspeakable and full of glory 2. Naturally as these things are considered under the notion of duties so they are the most genuine fruits and effects of Religion which doth oblige us to them and enable us for them 1. Religion doth oblige men to joy and peace and confidence The very Heathens have acknowledged these

adjuvans promote all such things as may most effectually conduce to the improving of our health by obliging us upon the account of duty and conscience to a careful observance of the most proper means to this end Keeping us within due bounds in our eating drinking exercise preserving our minds in an equal frame of serenity and calmness supporting our spirits with contentation and chearfulness under every state of life so that nothing can be more true than that of Solomon That A cheerful mind doth good like a medicine and makes a healthy countenance whereas heaviness and cares will break a mans spirit and make it stoop I know there are other means to be made use of in order to the procuring of health various kinds of Medicaments to be applyed by the art of Physick according as the nature of several diseases shall require which Religion doth oblige a man not to neglect But yet this I think may be truely said That those who are most expert in the profession of Physick are not able to prescribe any Catholicon which shall more effectually operate both by way of prevention and cure than the observance of those duties which Religion and virtue do oblige us unto Nor is this true only in Theory and Speculation but it may appear to be so upon common experience to which I shall appeal for the further confirmation of it What kind of persons are those who enjoy the best state of health and the longest lives Are they not such generally who are most sober and regular in their conversations most temperate as to their bodies most free from all kind of inordinate passions fierceness anxiety cares as to their minds 'T is said of Moses that though he were exceeding old yet his eye was not dim nor was his natural force abated Which amongst other causes may be ascribed to those eminent virtues he was endowed with the temperance of his body and meekness of his spirit That beloved Disciple whose thoughts and writings seem to be wholly taken up with the Divine virtue of Love is upon account of this temper of his mind thought to have enjoyed a more vigorous old age than any of the rest Such a power is there in Religion though not wholly to prevent the infirmities of old age yet in a great measure to alleviate and abate them And on the other side if we consult experience Who are the men most obnoxious to diseases are they not such generally as are most vicious in their lives most given to surfeits debaucheries and lewdness whereby they do so far inflame their blood and wast their spirits as not to live out half their days Insomuch that no man of ordinary prudence who is to take a Lease for lives will be content if he can well avoid it to chuse such a one whom he knows to be vicious and intemperate But these things are so obvious to common experience that I need not enlarge upon them Only I would not be mistaken I do not say that none of those are Religious who are liable to diseases and are taken away in their younger years or that all such are religious who are free from diseases and live to old age Some may be naturally of so tender and brittle a make that every little blow will break them others of so tough and strong a constitution as to hold out against many batteries and assaults and yet neither of these to be ascribed either to the vices of the one or the virtues of the other but do rather belong to their condition and temper which being natural and not falling under the choice of our wills is not therefore capable of any moral good or evil Besides there ought allowance to be made as I said before for such exempt cases as shall seem good to the providence of God in the government of humane affairs Some good men may be taken away from the evil to come others may be exercised with diseases in their bodies for the cure of their minds or to make their patience and courage exemplary to others And some that are good men for the main may yet by their own carelesness in using the fittest means for the preservation of their health expose themselves to sickness none of which can be any prejudice to the thing I have been proving This being that which I affirm that so far as the infirmities of our natural tempers are capable of remedy by any thing in our power It is the observance of the duties of Religion that doth for the most part and generally prove the most effectual means to this purpose Which is all I shall say to the first thing I proposed to speak to concerning the health of our bodies CHAP. III. How Religion conduces to the happiness of the outward man in respect of Liberty Safety and Quiet SEcondly Religion is the most proper means to procure our external safety liberty quiet By safety I mean a freedom from those common dangers and mischiefs which others are exposed to By liberty the being at our own disposal and not under bondage restraint imprisonment By quiet an exemption from those many molestations and troubles by reason of disappointments enmity contentions whereby the conditions of some men are rendered very burdensome and uncomfortable I put these things together because of their near affinity to one another Now Religion is both the moral and the natural cause of these things 1. 'T is the moral cause of them upon account of that divine protection and assistance which the light of nature will assure us we are intituled unto in the doing of our duties besides the many assertions and promises in Scripture to this purpose of being protected in our ways and secured in times of danger If you will keep my statutes ye shall dwell in the land in safety Whoso hearkeneth to me shall dwell safely and shall be quiet from the fear of evil There shall no evil happen to the just but the wicked shall be filled with mischief The Lord delivers the righteous out of all their troubles When a mans ways please the Lord he will make his enemies to be at peace with him 2. 'T is the natural cause of these blessings by preventing or removing all such things whereby the contrary evils are occasioned The most usual and general cause of mens sufferings is from the neglect of their duty and the violations of law they are obnoxious to the punishments of banishment imprisonment loss of goods or of life upon the account of some illegal irreligious acts murder theft sedition injuring of others needless contentions medling in other mens affairs where they are not concerned 'T is observable that in the legal form of inditing men for crimes our Law doth ascribe their guilt to their want of Religion their not having the fear of God before their eyes which doth dispose them to commit such acts as makes them obnoxious to legal punishment Now nothing can so

other side when we have for the proof of any thing some of the highest kinds of Evidence in this case it is not the suggestion of a meer possibility that the thing may be otherwise that ought to be any sufficient cause of doubting To which I shall only add that we may be unquestionably sure of many things as to their existence and yet we may not be able to explain the nature of them No man in his wits can make any doubt whether there be such things as Motion and Sensation and Continuity of Bodies And yet these things are commonly esteemed inexplicable So that our not being able to see to the bottom of things and to give a distinct account of the nature and manner of them can be no sufficient cause to doubt of their being 4. The mind of man may and must give a firm assent to some things without any kind of hesitation or doubt of the contrary where yet the Evidences for such things are not so infallible but that there is a possibility that the things may be otherwise i. e. There may be an indubitable certainty where there is not an infallible certainty And that kind of certainty which doth not admit of any doubt may serve us as well to all intents and purposes as that which is infallible A man may make no doubt whether he himself were baptized whether such persons were his parents of which yet he can have no other Evidence than Tradition and the Testimony of others Who is there so wildly Sceptical as to question whether the Sun shall rise in the East and not in the North or West or whether it shall rise at all Because the contrary is not impossible and doth not imply any Contradiction Suppose that in digging of the Earth amongst some ancient ruins a man should find a round flat piece of Metal in the exact shape of an old Medal with the Image and Inscription of one of the Roman Emperours Or suppose he should dig up a large stone of the shape of an ancient Tomb-stone with a distinct Inscription upon it of the name and quality of some person said to be buried under it Can any rational man doubt whether one of these were not a piece of Coyn and the other a Grave-stone or should a man be bound to suspend his assent and belief of this barely upon this ground because 't is possible that these might have been the natural shapes of that particular Metal and Stone and that those which seem to be letters or figures engraven or embossed upon it may be nothing else but some casual dents or cavities which by the various motions and temper of the matter did happen to them amongst those many millions of other figures which they were capable of Who would not think such a man to be strangely wild and irrational who could frame to himself any real scruples from such Considerations as these Why 't is the same kind of absurd dotage that Scepticks in Religion are guilty of in suspending their assent meerly upon this ground because some Arguments for it do not so infallibly conclude but that there is a possibility things may be otherwise He that will raise to himself and cherish in his mind any real doubts according to the meer possibility of things shall not be able to determine himself to the belief or practice of any thing He must not stay within doors for fear the house should fall upon him for that is possible nor must he go out lest the next man that meets him should kill him for that also is possible And so must it be for his doing or forbearing any other action Nay I add further that man is sure to be deceived in very many things who will doubt of every thing where 't is possible he may be deceived I appeal to the common judgment of Mankind whether the humane nature be not so framed as to acquiesce in such a Moral certainty as the nature of things is capable of and if it were otherwise whether that Reason which belongs to us would not prove a burden and a torment to us rather than a priviledg by keeping us in a continual suspense and thereby rendring our conditions perpetually restless and unquiet Would not such men be generally accounted out of their wits who could please themselves by entertaining actual hopes of any thing meerly upon account of the possibility of it or torment themselves with actual fears of all such evils as are possible Is there any thing imaginable more wild and extravagant amongst those in Bedlam than this would be Why Doubt is a kind of fear and is commonly styled formido oppositi and 't is the same kind of madness for a man to doubt of any thing as to hope for or fear it upon a meer possibility 5. 'T is sufficient that matters of Faith and Religion be propounded in such a way as to render them highly credible so as an honest and teachable man may willingly and safely assent to them and according to the rules of Prudence be justified in so doing Nor is it either Necessary or Convenient that they should be established by such cogent Evidence as to necessitate assent Because this would not leave any place for the vertue of Believing or the freedom of our obedience nor any ground for Reward and Punishment It would not be thank-worthy for a man to believe that which of necessity he must believe and cannot otherwise chuse Rewards and Punishments do properly belong to free Actions such as are under a mans power either to do or forbear not to such as are necessary There is no more reason to reward a man for believing that four is more than three than for being hungry or sleepy Because these things do not proceed from choice but from natural necessity A man must do so nor can he do otherwise I do not say That the Principles of Religion are meerly probable I have before asserted them to be Morally certain And that to a man who is careful to preserve his mind free from prejudice and to consider they will appear unquestionable and the deductions from them demonstrable But now because that which is necessary to beget this certainty in the mind namely impartial Consideration is in a mans power therefore the belief or disbelief of these things is a proper subject for Rewards and Punishments There would be little reason for the Scripture so much to magnifie the Grace of Faith as being so great a vertue and so acceptable to God if every one were necessitated to it whether he would or no. And therefore God is pleased to propose these matters of belief to us in such a way as that we might give some Testimony of our teachable dispositions and of our obedience by our assent to them Ut sermo Evangelii tanquam lapis esset Lydius ad quem ingenia sanabilia explorarentur as the Learned Grotius speaks concerning the Doctrine of the Gospel

apt to mistake sowre for sweet yet will it not thence follow that they are incapable of pleasure They may have such peculiar kinds of gusts as will be able to find a satisfaction and sweetness in such things as appear nauseous and loathsome to others And 't is the congruity of things that is the foundation of pleasure But then such persons are beholding to their ignorance and their delusion to the distemper of their faculties for their relish of these things None but those that are foolish and deceived and under the servitude of divers lusts devoting themselves to such kind of things for pleasures Supposing a man to have sound healthy faculties such an one will not be able to find any true satisfaction and complacence but only in those things which have in them a natural goodness and rectitude They must be regular objects that have in them a suitableness to regular faculties This being premised by way of explication I shall proceed to prove That Religion is the most proper means for the promoting of this interest and this it doth Morally Naturally 1. Morally as it is one of the rewards belonging to virtue which alone upon its own account doth deserve all such advantages as may render its condition pleasant and comfortable in this world Besides the several assertions and promises in Scripture to this purpose Prov. 3. 17. speaking of Religion under the name of Wisdom it is said that her ways are ways of pleasantness The yoke of it is easie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gracious and sweet and the burden light The commandments of it not grievous The fruits of it are love and joy and peace The duties of Religion are in several places of Scripture compared to musick and to feasting and are said to be sweeter than the honey and the honey-comb I delight to do thy will O my God Psal. 40. 8. 2. Religion is the Natural cause of Pleasure Which I shall endeavour to make out by Reason and Experience 1. By Reason Religion hath a natural efficacy in promoting the interest of pleasure teaching a man a chearful liberal use of the things he enjoys how to make his soul enjoy good in his labour how to sweeten and allay all the difficulties and troubles of this life Nor doth it restrain men from any such sensible pleasures as are agreeable to reason or our true interests It only prohibits mistakes and excesses about them teaches us so to regulate our selves in the use of them that they may truly deserve the name of Pleasure how to provide against that natural emptiness and vanity which there is in all such things whereby they are apt quickly to satiate and weary us and upon this account it may be said to promote rather than hinder the interest of Pleasure As for the Pleasures of the Appetite these abide no longer than till the necessities and conveniencies of nature are satisfied and so far Religion doth allow of them When our hunger and thirst is well appeased all that follows after is but a faint kind of pleasure if it be not rather to be styled satiety and a burden As for those kind of things which we call by the name of sports and diversions Religion doth likewise admit of a moderate use of these and what is beyond such a moderate use doth rather tire men than recreate them It being as much the property of such things to weary a man when he is once sufficiently refreshed by them as it is to refresh him when he is wearied by other things We read indeed of the pleasures of sin but besides that they are of a baser and grosser kind 't is said also that they are but for a season but for a moment and the end of them is heaviness The ways of sin may seem broad and pleasant but they lead down to death and take hold of hell There are some vices that seem sweet to the palate but do after fill the mouth with gravel There are several sins which have very specious and tempting appearances which yet upon trial do bite like a serpent and sting like an adder By what hath been said it appears that Religion is a natural cause of promoting these sensible pleasures besides that it affords delights incomparably beyond all these corporeal things such as those who are strangers to Religion cannot understand and do not intermeddle with 2. But besides the Reasons to this purpose it may appear likewise from Experience that the great pleasure of mens lives is from the goodness of them such only being capable of a free and liberal enjoyment of what they possess who know how to regulate themselves in the fruition of them to avoid extremities on either hand to prevent those mixtures of guilt and fear which will imbitter all their enjoyments Such persons only who have good consciences being capable of having a continual feast The great objection against this will be from the difficulty of the duties of mortification repentance self-denial taking up the cross c. All which do imply in them a repugnancy to our natures and consequently an inconsistency with pleasure For answer to this it must be observed That difficulty doth properly arise from a disproportion betwixt the power and the work as when a person of little strength is put to carry a great burden when one of a mean capacity is put to answer an hard question in learning Now supposing men to retain their vitious habits it must be granted to be as difficult for such to perform the duties of Religion or to forbear the acts of sin as for a lame and impotent man to run or for a man under a violent Feaver to be restrained from drinking But suppose these men cured of these maladies and their faculties to be rectified then all this disproportion and unsuitableness will vanish and those things will become easie and delightful which were before very difficult and unpleasant Now it is the property of Religion that it changes the natures of men making them new creatures It puts off the old man which is corrupt according to deceitful lusts and puts on the new man which after God is created in righteousness and true holiness It removes our vitious habits and endows the mind with other kind of inclinations and abilities And though there should be some difficulties in the very passage from one state to another yet this ought not to be objected as a prejudice against Religion because there are far greater difficulties and pains to be undergone in the service and drudgery of impetuous lusts The trouble of being cured is not so great as that of being sick nor is the trouble of being sober comparable to that of being debauched and intemperate That godly sorrow which is required as one of the first acts in the change of our condition is always accompanied with secret pleasure And as it is said of wicked men that in the midst of laughter their heart

good conscience and honest actions I appeal to the experience of all considering men whether this doth not appear to them that the generality of those who live most pleasantly in the world are the most religious and virtuous part of mankind such as know how to regulate themselves in the fruition of what they have how to avoid the extremities on either hand to prevent those mixtures of guilt and fear which are apt to sowre and imbitter all our enjoyments Whether lawful pleasures which a man may reflect upon without any sense of guilt be not much to be preferred before others Whether those intellectual delights that flow from the conscience of well-doing be not much better than any sinful sensual pleasure Whether the doing of any worthy action such as all good men must think well of and commend do not afford a more solid lasting pleasure than can be had from any sensible enjoyments Whether any thing can be more suitable and consequently delightful to a generous mind than an opportunity of being grateful to those by whom a man hath been obliged the making of an ample return for the favours he hath received Whether that noble way of conquest overcoming evil with good surprizing an enemy by kindness when we have it in our power to be severe towards him be not a far greater pleasure than that which is by some counted the sweetest of all other things Revenge Religion doth likewise advance the soul to an holy confidence concerning the Divine favour and good-will towards us If our hearts condemn us not we have confidence towards God A good conscience will set us above all those fears and doubts and cares whereby the lives of men are rendered uncomfortable When in decrepit age a man cannot find comfort in other things when the grinders shall be few and appetite cease then will this be a continual feast The most rational solid sublime complete durable delights of all others do flow from the conscience of well-doing 'T is a chief part this of that heaven which we enjoy upon earth and 't is likewise a principal part of that happiness which we hope to enjoy in heaven Next to the beatifical vision and fruition of God is the happiness of a good conscience and next to that the society of Saints and Angels Whereas on the other side he that lives under the sense of guilt and a consciousness of his obligation to punishment must needs be destitute of all inward peace and comfort Such an one can have nothing to support him with patience under a state of affliction in this world nor can he have any rational grounds to expect a better condition hereafter and therefore must needs have very dreadful apprehensions of dying and be all his life time subject to bondage through the fear of death And that man must needs be very miserable who can neither have true joy in life nor any hope in death This the Heathen Philosophers have acknowledged That there is always a secret dread which doth accompany guilt So Seneca in particular speaking of wicked men he saith tantùm metuunt quantùm nocent that such men must have fears proportionable to their guilt And a little after dat paenas quisquis expect at quisquis autem meruit expect at those men do really suffer punishment who live under the expectation of it and whoever doth any thing to deserve it must needs expect it 'T is not easie to express the torment which those men undergo quos diri conscia facti Mens habet attonitos surdo verbere caedit Occultum quatiente animo tortore flagellum Mens sibi conscia facti Praemetuens adhibet stimulos terretque flagellis 'T is the unsupportableness of this that many times doth cause men in the bitterness of their souls to chuse strangling and death rather than life The Heathens do set forth such a mans condition by the fiction of Furies continually haunting and scourging him But Zophar doth better describe it where he saith Terrors are upon him all darkness is hid in his secret places a fire not blown shall consume him Though some men are so hardened against the sense of guilt as to go on in their sinful courses without feeling any of this remorse for them yet is their peace so far from being a priviledg that it doth render their condition more desperate because it supposes them to have a reprobate mind and such a stupidity upon their consciences as makes them past feeling being seared as it were with an hot iron Which though it may preserve them from those present lashes which others are tormented with yet doth it argue their conditions to be more remediless and desperate All the difference is the one is sick of a Calenture or burning Feaver the other of a Lethargy or Apoplexy the former more painful for the present but both of them very dangerous only the latter less capable of remedy than the former CHAP. VIII How Religion conduces to our Happiness in the next world AS Religion is the true cause of our present happiness in this world whether External Internal So likewise is it the cause of that happiness which we expect in our future states Which must depend upon such courses as can give us the most rational assurance of blessedness and glory hereafter I shall speak but briefly to this subject because 't is scarce possible for any man to be so strangely infatuated so wholly lost to common Reason as to believe that vicious courses despising of Religion walking contrary to God can be the means to entitle him to this future happiness any more than contempt and hatred of any one is a proper means to procure his favour What kind of Happiness this is which belongs to our future state and wherein the Glory of it doth consist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing unspeakable altogether above the expressions of humane Orators and passeth all knowledg the heart of man being not able to conceive it Nor can it be expected that we should be able in this state of flesh and mortality to comprehend what kind of irradiations glorified souls are capable of Only in the general 't is said we shall be like God and see him as he is This state of future happiness as it is above all other things of greatest moment so ought it to be proportionably laboured after with the greatest care and diligence There are several varieties of metaphorical names or expressions whereby this state is described in Scripture but all of them do imply something of more than ordinary care and industry to the qualifying of men for it as Bellarmine hath observed in his Tract de AEternâ felicitate sanctorum 'T is styled The City of God The heavenly Jerusalem And it requires some care and diligence for one that is a Citizen of this world to be a fellow-citizen with the saints it being no easie thing for one that lives in this world not to