be reformed before the Corruptions of our Hearts are purged away And when this once comes to pass then shall Christ be set upon his Throne then the Glory of the Lord shall overflow the Land then we shall be a People acceptable to him and as Mount Sion which he dearly loved then by Reflection we shall see our selves as in a Glass and our Faults being discovered we shall readily endeavour to amend them for it is not in this case as in bodily Distempers when the Body is necessitated by connexion of Causes to suffer the Malady upon it Every man is obliged to reform himself but the Soul it in its own power the first step therefore to a Cure is for a Man to convince himself by his own Reason that he hath done evil and the desire to have this Disease removed naturally follows thereupon For it is to no purpose to complain of bad Times or to expect better days so long as Mankind are so averse from cleansing their own Hearts Whereas if the Motions and Inclinations of the Soul within were once set right all things without will go true because they are all moved by those hidden Springs and if every Man would study to do his own business in the ways of a virtuous and good Life all Commotions in the Earth and all Differences would presently cease And Solomon makes this conclusion from all those wise Reflections he made upon things under the Sun Fear God and keep his Commandments for this is a Man's whole business and his whole Excellency So that there is nothing in Religion that I have wondered at more The best way to know what our Condition is must be from keeping God's Commandments than to see many Christians in continual Anxieties about their State complaining much of their want of assurance in this matter when it may be brought to a speedy and plain issue by examining our selves how we have kept God's Commandments the moral Precepts of an holy Life this one Mark of our Sincerity in Religion well attended to would silence all those Suspicions that many Persons are apt to entertain concerning their Condition If it were worth our while to enquire into the reason of these Doubts and Fears they may be truly resolved into a dark and melancholy Humor or into false Conceptions of God and his Affection towards Men or into the Breaches and inequality of our Obedience to his Laws Now the melancholy temper must be left to Physick and Time for the Scripture prescribes nothing at all in this Case any more than it does for a Frenzy or Feaver but that is a very false and dangerous Principle which some have entertained concerning God as if he did notreally desire the Happiness of Man but watched all Advantages to surprize him into Destruction as if his goodness was not a setled and constant Disposition of his Nature but took him at certain Fits as it does the Sons of Men as if we could have no sure Rule to know when we might hope for his Favor as if the Majesty of Heaven were merely arbitrary in dispensing of things as he pleases without considering any Qualification in his Creatures Whereas he who will not believe there is so much goodness in God as that he did not make us for our own Ruin can never have any quiet in his Mind because nothing but the goodness of God can be a reasonable ground of Hope or Security to him Many Mischiefs arise from false Notions of God and Religion The next Mischief to this doth arise from false Notions concerning Religion as if it did wholly consist in the performance of external Duties now we must not take the Measures of our Religion by the ebbings and flowings of our Spirits that depend upon our natural Temper but by a firm Resolution of Soul to keep God's Commandments by the conformity of our Wills to his Another Mischief proceeds from the frequent Interruptions of a holy Life and by the constancy of our Obedience to his Laws Another Mischief proceeds from the frequent Interruptions and great Breaches of a holy Life and this doth much disquiet the Spirits of Men so that usually they betake themselves to false Principles for relief Whereas that Person who rightly understands the Nature of God who hath worthy apprehensions about his Goodness to Mankind hath true Notions about Religion and is free from any melancholy Distemper who doth for the most part continue in an even course of Obedience allowing for human Frailties that befal the best of Men he enjoys a lasting Peace and Serenity of Mind without any considerable Change but such as he can give an account of from his sensible Failings and Variations For I do not believe that Comfort and Peace of Conscience are such arbitrary things as that God gives them to whom and when he pleases without any regard of our Carriage towards him but God hath so ordered Matters that Peace and Comfort shall be the natural result of our Duty and the discharge of a good Conscience towards God and towards man The truth is we do not live according to those Rules of Righteousness that are laid down in his Gospel for the Government of our Lives and so we are affraid to try our selves by this Evidence of our Love to God our Obedience to his Commands but are glad to hearken to any other obscure signs which we cannot be certain of neither will they bring the business to any issue like a Man that hath outrun himself in his Estate he is unwilling to look into his Books but had rather feed himself with some uncertain signs of his good Condition than examin his accounts that he may truly know what it is If we would not deceive our own Souls we must bring our selves to this touchstone Obedience to all the Laws of God by this means we shall take a certain course to understand what state we are in which Laws we are sufficiently enabled to keep by that Grace and Assistance that God offers and is never denied to those that are not wanting to themselves And Man being the only Creature in this visible World that is formed with a Capacity of Worshiping and Enjoying his Maker we have no just pretence to Reason The best way to know what our Condition is must be from keeping God's Commanments unless our Reason be determined to actions of Religion For as Men we are endowed with such a Faculty as is capable of apprehending a Deity and of expecting a future State after this Life whence it follows that our proper Happiness must consist in the perfecting of this Faculty which nothing else but Religion can so much as pretend to it is true indeed Health Riches Reputation Safety are necessary to render our Condition pleasant and comfortable in this World Now herein appears the advantage of Religion that it is not only the Moral but the Natural Cause of all these things because it doth not only
Passion of the Magnanimous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pindar saith to garble the Virtues and cull out the prime parts of them this is that which makes up the great Virtue we speak of For he who yields to any the least Vice who is so low-spirited and silly as to swallow its Baits abates so much of Magnanimity Let us then as Aristotle does trace the man through some particulars in his Behaviour and Carriage First IN all Fortunes good or bad he carries himself with singular Equanimity neither puff'd up with Pride in Prosperity nor broken or dejected with adverse Fortune sperat infestis metuit secundis alteram sortem bene preparatum pectus he hath a mind so well prepared against all the Changes of this Life that Adversity never puts him out of hope nor Prosperity makes him think that He cannot fall By this means let the passions of men be never so fretful He is never moved by them Let the turns of the World be never so sudden and wonderful his magnanimity withstands their Force which in this instance is the most splendid and glorious part of Fortitude Secondly IN encountring Dangers He is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were in love with the Danger like your Bravoes or Hectors as we call them that are easily hired to undertake a Quarrel Such are in all States with great care to be suppressed Vain-glory condemned because qui suam vitam contempsit Dominus est alienae having desperately contemned his own He makes himself Lord of the Lives of others These are the Men who aspire after a vain and false Glory therefore in their Words always you will find Ostentation and Insolency in their Actions Where as the glory of the Magnanimous is ever just and well grounded Hence it is that they never go about any thing but what they have power sufficient to bring to pass They fly not to Fallacies or Tricks are not prone to Anger nor to Boasting They are never irresolute in their proceedings because they are above those Difficulties that make deliberations hard neither will they be at Enmity with Inferiours nor laugh at the infirmites of other men from any sense of Ability in themselves Thirdly HE is no medler in Alehouse Quarrels nor in any inferiour Petts among Vulgar Persons Whenever He is engaged it is in such a War as may bring in the Issue Praise and Honour Such as upon which Justice and Equity attends There He hath par animo periculum encounters a danger equal to his mind He puts no great value upon his own life but is very well contented to lay it down when it may be for his Countreys service or for his own Honour And in all his Adventures He hath an Eye upon the good and conveniency of of that Party whose Cause He undertakes notwithstanding for the present his Fame and Credit do a little suffer Thus Fabius Maximus refused to fight with Hannibal till He was sure of his Advantage notwithstanding the false and ill Reports which his Rivals did endeavour to spread of him non ponebat enim rumores ante salutem and in this matter did this Illustrious Commander behave himself with true Magnanimity Quite contrary to this Action was that of Callicratidas the famous Lacedaemonian Captain who being advised in a Council of War to avoid engaging the Athenian Fleet did notwithstanding run the hazard of fighting and so lost the Day for which he gave only this Reason That the Lacedaemonians were able to provide another Navy if they lost this but if He should fly his Honour could in no wise be redeemed Thus a Punctilio of Honour cast his Country into distress and had well near ruined it THOSE who would be thought the only Heroes put a great value upon these Punctilio's in defense whereof they are moved by very violent passions but as soon as the storm is over they slacken insensibly of themselves if not to the lowest degree at least so as to be no more the same persons Insomuch that upon every triffle they shall be provoked to Wrath and by as little a matter be cooled again therefore we can never make a right judgment of a Man unless we pry into his common Actions and surprize him in his every-day Habit Philosophical disquisitions do not so well unfold to us the Mysteries of Human Nature as our own Remarks would do upon the daily Conversation of Men For their lives do seldom or never correspond with Speculative Doctrines If therefore I behold a Man in the management of his Actions to demean himself steddily and never to stop at any Impediment that stands in his way to a good End He is the Magnanimous Man whom we enquire after Some pains must be taken to bring the mind to so constant a Resolution But when once it is confirmed nothing shall discompose nothing shall shake it The best season for the exercise of Magnanimity Therefore the best Season for the exercise of Magnanimity is in the time of hardship and Affliction when as a Tree planted in Winter it will thrive better than in the warmth or in the midst of those Delights that are tasted in the Ages of Peace and Plenty Nay when Affairs are drawn to the very dregs of Malice a Man fortified with this Virtue will look upon all its Stings as unpoisonous though they are sharp whatever severe Conflicts we may have with the thoughts of Death the Feast of a good Conscience and the Wall of a judicious Constancy will fence us against them This is the greatest glory of a Christian to subdue the Burdens of Life while we are deprived of health liberty power safety or Estate by the Virtue of Magnanimity all this may be done which is the greatest honour of our Lives and the best improvement of our Deaths We must acknowledg it is not easie to contend with the many dangers losses disappointments and troubles we meet withal in this Life yet this Heroick greatness of Spirit will so patiently sustain them all that they will afford much sweetness at the last and bring a Crown at the end of the Race IF we consider further The Magnanimous Man abhors Malice what this Virtue is in common Conversation it will also appear in that kind very useful First BECAUSE the Magnanimous man in his behaviour with others carries his love and his hatred openly and in his hand For the causes of either of them being justifiable he cares not who sees them his Love He will not conceal because his Friend may not suspect that he hath any aversation to him neither will he hide his Hatred or dislike because the Soul thereby may be stained with the most venomous malice as the Diseases that proceed from Stoppings are the most mischievous to the Body He hates Dissimulatâ—â—n Secondly HE is no Dissembler he carries his Heart in his Tongue and boldly speaks the truth when a just occasion demands it but always with discretion For men's
God did once shine in the understanding of Man at the same time it was also stampt upon his Will as it appeared from that entire freedom and indifference the Will then had to stand or not to stand to accept or not accept the Temptation The will now a Slave I will grant the Will now to be as much a slave as any one will have it being free only to sin But from the beginning it was not so neither is This Nature but Chance therefore it were blasphemy to lay our Faults upon God as the Author of them as if He had made us crooked But when they came out of his Hands the understanding and will never disagreed what was propounded by the one was never contradicted by the other Neither did the will attend upon the understanding in a servile manner but as Solomon's Servants waited upon him it admired the Wisdom of its Dictates and heard the Counsels thereof which did both direct and reward its Obedience For it is the nature of this Faculty to follow a Superiour Guide the Vnderstanding but then she was a Subject as a Queen is to her King who both acknowledges a Subjection and yet retains a Majesty Passions the Instruments of Virtue IF we pass downward to the Passions we shall be convinced what influence the Vnderstanding hath in rendring them the Instruments of Virtue which the Stoicks look'd upon as sinful Defects and irregularities as so many deviations from right Reason But in this they were constantly out-voted by other Sects of Philosophers To us let this be sufficient that our Saviour Christ was seen to weep to be sorrowful to pity and to be angry which shews that there may be Gall in a Dove Passion without sin and Motion without disturabnce BUT then the Vnderstanding must keep them within their just bounds as in the case of Love which is so often compared to a Fire as if it could chuse whether it will heat or no no more than a Flame can The inferiour Affections governed by the Vnderstanding therefore there is need of a sound mind to fix it upon its right Object that it may not degenerate into Lust So in the case of Hatred it must be the Vnderstanding that must confine it to its proper Object that it may not become Rancour against our Brethren by the same over-ruling Power Anger may be brought to vent its self by the measures of Reason and never be touched with any transport of Malice or the violence of Revenge And for the lightsome passion of Joy it may be made a Masculine and severe thing not like the crackling of Thorns but the most solid recreation of the Judgment Sorrow hereby is forced to be as silent as our Thoughts and that Anchor of the Mind Hope is fastned upon the Actions of Innocence and Integrity instead of the Mud of this World FOR as in the Body when the Heart and Liver do their Offices and all the smaller Vessels under them act orderly and duly there arises a just temperament upon the whole The cause of peace and satisfaction to the Soul which we call Health So in the Soul when the Vnderstanding governs the lower Affections there arises peace and satisfaction upon the whole Soul which is such an healthful Constitution as is infinitely beyond the pleasures of the Body THIS is the Faculty that rules in us the immediate product whereof is Science Science the immediate product of the Vnderstandding as the first Creature God formed was Light so the first motion of Adam after he was furnished with a sound Understanding and an obedient Will was after Knowledg But by a foolish desire after more and by taking some false steps he lost his Way and left his Posterity in the dark either following wrong Scents or much in doubt what paths to walk in However there is a Providence in the conduct of Knowledg as well as of other Affairs on the Earth and it was not designed that all the Mysteries of Nature and of Providence should be plainly understood through all the Ages of the World and what was made known to the Ancients only by broken Conclusions and Traditions will be known in the latter Ages of the World in a more perfect Way by Principles and Theories The encrease of Knowledg being that which changeth so much the Face of the World and the state of Human Affairs I do not doubt but there is a particular care in the conduct of it by what steps and degrees it should come to Light at what Seasons and in what Ages What Evidence should be left either in Scripture Reason or Tradition for the grounds of it how clear or obscure how disperst or united All these things were weighed and considered and such measures taken as best suit the designs of Providence and the general Project and Method proposed in the government of the World And it is not to be questioned but the state both of the old World and of that which is to come is exhibited to us in Scripture in such a measure and proportion as is fit for this forementioned purpose not as the Articles of our Faith or the precepts of a good Life which he that runs may read but to the attentive and those that are unprejudiced and to those that are inquisitive and have their minds open and prepared for the discernment of Mysteries of such a Nature There are many secrets that pass our Vnderstandings HENCE it is that in every Science there are more Arcana to pose our Understanding than easie Conclusions to satisfie it which things being so far beyond the reach of our Reason must needs enforce us to believe that there is an admirable Wisdom which disposeth and an infinite Knowledg which doth comprehend those Secrets that we are not able to fathom In Divinity likewise there are Mysteries that with their brightness dazzle and confound our Reason by their own astonishing Glory and Splendour they render themselves invisible to us Now our Reason must not presume to Science in those Mysteries which are so far removed from its Notices whenever it offers to judg of them it falls into uncertain Opinions and loses its self in a Maze of thoughts wherefore that our Reason may learn to be Modest and to keep within its due bounds let it try whether it can understand how a drop of dew can be Organiz'd into a Fly or a Grashopper let it tell us how the Glories of the Field are spun or by what Pencil the Herbs and Flowers are so finely painted if these Objects do pose it which our Eyes converse with daily then let it not pretend to understand incomprehensible to order infinite and define ineffable things FOR to know how far our Science can go is one of the best Points of Knowledg The advantage of knowing how far our Science will reach we can have For this will secure us from those bold Untruths and very absurd Errours
before he is fully possess'd of the End he drives at his Prudence must be concluded to de defective BUT put these three all together and in whomsoever they are found I may affirm that he is a Person well qualified with Prudence either for this or the other World FOR as the prudent Man for this World is ever busie in contriving the most probable Ways of gaining the most precious things of it his Head is ever at work his thoughts are watchful and intent his whole mind is in this very matter to promote his Fortune and to settle his Interest so the prudent Man in the Exercises of Virtue casts off all sloth and negligence The behaviour of a prudent Man in Religion spends his hours in Meditation upon the transitory State of the best Things here and the certainty of Death and Judgment so that He is constantly employed in stating his Accounts for this great Day and in examining himself how he is prepared for it As the prudent Man for this World who resolves to be Rich considers that He must then be very industrious in his Calling and very frugal in his Expences that He must deny his Ease and his Appetites and exactly keep his Accounts For He who indulges his Belly and his sleep takes not the right way to encrease his Estate And as He who hath an Ambition to be highly honoured or prefer'd will take care to offend no Body but demean himself Civilly will put up and conceal many Affronts will do all acts of Courtesie and beneficence that He can As another whose Genius leads him to search for Knowledg knows the directest way to it is sedulous Study to peruse good Books frequent the best Company and to render all useful to himself by sober Contemplation So the prudent Man in Virtue aims at the Enjoyment of God's Favour and Eternal Life with him therefore He applies himself heartily to the fittest Means for this End which is to be holy and to do good to serve God faithfully and to make use of all Opportunities of redeeming his time therefore thinking much of Heaven and hoping to land himself safely there He will never steer his Course by a false Compass by imagining that he is in the right way when he is of such a Party when He can dispute hotly for this and that Opinion or when He spends all his Zeal upon those things that perish in the using and never go beyond this present State As the prudent Man for this World doth not content himself with chusing proper Means to the Ends he follows but when he is satisfied that the Means he hath chosen are fit and suitable he is never discouraged or baffled out of them by any difficulties whatsoever For instance No hardship disheartens the Man who designs to get Riches He slights all the Labours and Cares in his Way because he is stedfastly bent upon the acquisition of his Desires And as another Man who is strongly inclined to become Eminent in all sorts of Learning and to understand all Matters that have been before him knows well that his Candle must never go out that by pains and watchings he must contract pale Looks and a sickly Body yet he is not cast down by any of these considerations So the prudent Man in the business of Virtue is sure that if he doth good and lives well A virtuous and prudent Man values not Reproaches he shall be happy therefore he values not the Reproaches of bad men nor the Afflictions that are to be endured For he will never be beaten off from his intended purpose by any such or greater discouragements As a Wise Man for this World looks upon it as a notorious Mark of Folly for a Man to run upon any thing at all Adventures as He is wary and suspicious so that he will not trust his Fortune in every Bodies hands nor take the Counsel of a Man whom he thinks not to be Honest or that he imagins will impose upon him So the prudent Person for the cause of Virtue builds his Faith and Hope for a better World with as much care and caution therefore He is not apt to be misled by every Impostor but contemns those Mountebanks in Religion A Religious prudent man is not easily misled who by fair Stories and specious Gulleries wheedle men out of their Sense and Reason This he doth because He is as careful of his Religion and as watchful against Cheats as the cunning man for this World is wont to be for advancing his secular Ends and Interests For which purpose he will watch the proper Season of doing any thing and will never let it slip So the prudent Man in the Warfare of Virtue lays hold of all opportunities for the benefit of his Soul He makes use of the present time and considers if his Work be not done now it will never be done at all So far the Parallel goes between a prudent Man for this World and for Virtue But here we cannot but bewail the ill State of things that Men should strive to be more discreet in the little Affairs of this Life than they are in matters of much more importance to them the unreasonableness of which will appear in these four particulars First it is manifest The unreasonableness of being more prudent for this world than for virtue that a good Man hath a nobler End to pursue than the Men of this World can pretend to for how low a design is it how unworthy a rational Being to heap up Wealth when he knows not how soon he may be taken away from it or that waste away and leave him With an ambitious Person it is just so he hath laboured all his days to become Great and Honorable when he hath effected it his Name is only toss'd too and frô by the envy of the World but supposing that Riches could be durable or that Honor were a certain thing yet the Possessions of this Earth in their most flourishing condition are not to be compared with the enjoyments of a virtuous Man which are chiefly to have peace with God and with his own mind Now if a Virtuous Man hath a greater and more desirable End of his Actions it is very unreasonable that he should be outdone in prudence or care in the working out his Salvation Secondly As a virtuous Man hath the best end so the means that he hath to it are much more certain than all the methods of the World are For Solomon hath assured us that here the Race is not always to the swift nor the Battel to the strong one in all likelihood would think that the swiftest should winn the Race and the strongest the Battel yet the wisest Man and the best Judge of the true valuation of all things below hath determined quite otherwise the best humane means tho never so well fitted to their ends do often miscarry for after a Man hath run the utmost dangers and hath
either of it self or other things but some men have been so fond of corporeal Sense as to believe that there is nothing in Human Understanding which was not first in bodily Sense which whosoever asserts must say that Life and Cogitation it self Knowledg or Vnderstanding Reason and Memory Volition and Appetite things of the greatest moment and Reality to be nothing but mere Words without any signification For if Sense were the only Evidence of things there could be no absolute truth and falshood nor certainty at all of any thing Sense as such being obnoxious to much Delusion and were Existence to be allowed to nothing that doth not fall under corporeal Sense then we must deny the Being of Mind both in our selves and others because we can nether see nor feel any such thing THERE have been also those who have thought that our understandings might be so made as to deceive us in all our clearest perceptions in Geometrical Theorems themselves and even in our common Notions if this be so then we can never be certain of the truth of any thing not so much as that two and two are four nay if this be so we can never arrive at any certainty concerning the Existence of God essentially good forasmuch as This cannot any otherwise be proved than by the use of our Vnderstanding-Faculty Besides it is no way congruous to think that God Almighty should make Rational Creatures so as to be in an utter impossibility of ever attaining to any Truth if this were so what would our Life be but a Dream and our selves but a ridiculous piece of fantastick Vanity WHEREAS no Power how great soever can make any thing indifferently to be true nor can create such Minds as shall have as clear Conceptions of Falshoods as they have of Truths For Example no Understanding Being that knows what a part is and what a whole what a cause and what an effect can possibly be so made as clearly to conceive the part to be greater than the whole or the effect to be before the cause The Deity is the original of Truth For the Deity is the original of Truth and Wisdom And it doth not derogate from him that created Minds should so partake of the divine Mind as to know certainly that two and two make four that equals added to equals will make equals that a whole is greater than a part that the cause is before the effect and such like common Notions which are the Principles from whence all our knowledg is derived MOREOVER a Perfect understanding Being is the beginning and head of the Scale of Entity from whence things gradually descend downward lower and lower Mind the oldest of all things till they end in senseless matter for Mind is the oldest of all things senior to the Elements and the whole corporeal World for if once there had been no Life in the whole Universe but all had been dead then could there never have been any Life or Motion in it and if once there had been no understanding then could there never have been any understanding produced because to suppose Life and Understanding to rise out of that which is altogether dead and senseless is plainly to suppose something to come out of nothing wherefore because there is Mind we are certain that there was some Mind from all Eternity from whence these imperfect Minds of ours came for the first Principle of all things must be an understanding Nature and the power we have to understand the truth we altogether owe to this Cause FOR Gen. 1.27 What the Image of God is in Man God created Man in his own image which image is that universal Rectitude of all the faculties of the Soul by which they stand apt and disposed to their receptive Offices and Operations therefore in Adam the Understanding was a Noble and pure Faculty could lead and controul the Passions as it listed it did then determine upon the several informations of Sense and all the varieties of imagination not hearing only like a sleepy Judg but also directing their Verdict Being innocent and quick it gave the Mind a bright and full prospect into all things insomuch that the discoveries of Truth are now very obscure in comparison with those clear representations thereof which the understanding made then IT was likewise Adam's happiness to have those Maxims and general Notions of the Mind which are the Rules of Discourse Adam's understanding much above ours and the Basis of all Philosophy clear and unsullied Study was not then a duty Night-watchings were needless The Light of Reason wanted not the assistance of a Candle This is the doom of us poor faln Creatures to labour in the Fire to spend our Time and impair our Health and perhaps to spin out all our days upon one pitiful Conclusion And 't is difficult for us who were born and bred up with Ignorance and Infirmities about us to raise our Thoughts to those Intellectual Perfections that attended our Nature in the time of Innocence But we must conclude the Understanding to be at that time most Excellent by the glorious Remainders that are left of it For all those Arts Rarities and Inventions which vulgar Heads gaze at the Ingenious pursue and all admire they are but the Reliques of an Understanding defaced with Sin and Time Insomuch that an Aristotle whom we take to be the Great Master of Science was but the rubbish of an Adam and Athens but the Rudiments of Paradise THE Image of God did no less remarkably shew it self in that which we call the practical Vnderstanding in which are treasured up the Rules of Action and the Seeds of Morality of this sort are these Rules of Life that God is to be worship'd our Parents to be honoured our words to be kept which being of universal Influence as to the regulation of the Behaviour and Converse of Mankind are the ground of all Virtue and Civility and the Foundation of Religion NOW Adam had these Notions in his Bosom firm and untainted and He had such a Conscience as might be its own Casuist and those Actions must needs be regular when there is an uninterrupted agreement between the Rule and the Faculty The Rule and the Faculty did ever agree All the Laws of Nations and wise Decrees of States the Statutes of Solon and the twelve Tables were but a paraphrase upon this standing Rectitude of Nature upon this principle of Justice that would never be imposed upon by a deluding Fancy nor bribed by an alluring Appetite no utile nor jucundum could turn the Ballance to a false or dishonest Sentence the inferiour Faculties had the clearest Instructions and were commanded too with such Power as they could not resist It was not then as it is now when the Vnderstanding chastises the Passions as old Eli did his headstrong Sons gently and easily but its Voice at that time was this must this shall be done THUS the Image of