to frequent But nothing can be more notoriously repugnant to the Principles of Common Honesty than for any Man to make the most Solemn and Express Profession of believing that which indeed he does not believe Every one that professes himself to be a Member of the Church of England makes the most Solemn and Express Profession of Believing that Our Lord Iesus Christ is God of God Light of Light Very God of Very God Begotten not Made being of One Substance with the Father by whom all things were made Blessed are the Peace-makers but Cursed are they that deny our Lord Jesus Christ to be the True and Eternal God whosoever thus detracts from Him the Infinity of his Glory he does not love Him And 't is known to all that read or hear the Holy Scriptures what the Apostle says Is any love not the Lord Jesus Christ let him be Anathema Maran-atha I am Your Servant c. Walonis Messalini Sententiae DE Episcopis Presbyteris Examen Cui annexa est Animadversio in Davidem Blondellum Magna est Veritas Praevalebit Ad Lectorem AERLANUM TE Oro Obtestor per eam quam Professus es Fidem Christianam ut mente pura atque omnibus Praejudiciis vacua Pauca haec Scripta perlegere digneris Veritas non quaerit Angulos In clara luce reponimus sententiam Nostram nullis Obumbrata est Rhetorices Coloribus nullo Dialectices Affectato Acumine impedita sed Sermone simplici aperto explicata proponitur ac defenditur contra ejusmodi Adversarios qui sane Ingenio pollent eloquio Facile potes ipsam quam Tractamus rem totam inspicere Favorem tuum non petimus sed Aequum Iudicium Opto te semper in Christo bene Valere Veritatem ac Pacem amare Walo Messalinus in Dissertatione contra D. Petavium p. 7. de se Suisque loquens haec verba habet Nusquam negarunt antiqua etiam tempora discrimen illud inter Episcopos Presbyteros agnovisse qui sciunt rem esse antiquissimam ut duo hi Ordines in Ecclesia fuerint distincti Episcoporum Presbyterorum si excipiantur Apostolica tempora quorum aevo ut eorum scripta testantur nullam constat eorum Ordinum fuisse distinctionem Resp. An scripta Apostolica explicanda sint secundum Novatorum Commenta vel secundum Sensum Communem Sanctorum in Ecclesia primitiva quorum Scripta adhuc in Ecclesiae Aedificationem per providentiam divinam conservantur Judicet quispiam veritatis Evangelicae studiosus P. 12. Paulus in priore ad Timotheum Cap. 3. postquam praecepta dedit Episcopis statim transit ad Diaconos non alios agnoscens Presbyteros nisi qui confuso cum Episcopis discrimine iidem haberentur Nullus itaque inter eos gradus interjectus nec Apostolo agnitus Viri Apostolici Ioannis Chrysostomi sententiam Apostolicam Walonis Messalini sententiae adversam his verbis clarissime prolatam cernimus Hom. 11. in 1 Tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phrasis ista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hac ratione explicanda esse videtur Matt. 26. 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut per Dextram Potentiae significatur Dextra per quam Exercitur Potentia Et per Dextras Societatis significantur Dextrae per quas Exercetur Mutuus Amor seu Commune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic etiam per Manus Presbyterii significantur Manus per quas Exercetur Presbyterium hoc est Presbyteri Praesidentis seu Episcopi Officium P. 14. Cum vocat eos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eorum appellat Recte Sed inde non sequitur omnes quos vocat Presbyteros fuisse Apostolos quia illos in eodem cum seipso Apostolo Nomine conjungit dum seipsum appellat Sympresbyterum nec hinc sequitur omnes fuisse Episcopos seu in Potestate Ordinandi constitutos qui illo tempore vocati erant Episcopi P. 86 Cum Presbyteri omnes ex aequo vocarentur Episcopi pariter omnes nullum inter eos tum discrimen fuisse dignitatis ex eo comprobatur quia nullum esset appellationis Manifestum est temporibus Apostolicis magnum fuisse discrimen Dignitatis inter Timotheum Presbyterum atque alios qui tum etiam appellati erant Presbyteri fuit ille ea dignitate praeditus quam jam tota Ecclesia Episcopalem vocat quae Data est illi cum Impositione Manuum Presbyterii Scilicet is Iurisdictionem in ipsos Presbyteros atque Ordinandi Potestatem ab Apostolo Paulo accepit 1 Tim. 5. 20. Adversus Presbyterum accusationem noli recipere nisi sub duobus aut tribus Testibus V. 22. Manus cito ne cui imponito P. 117. Cum haec dicit Hieronymus quid facit excepta ordinatione Episcopus quod Presbyter non faciat Ad morem jusque suae aetatis respexit Sed non ita se rem habuisse Apostolorum aevo intellexit Eundem enim tunc fuisse Presbyterum Episcopum in Commentariis ad Titum scripsit Presbyteros quoque habuisse Ordinandi potestatem quia Presbyteri id erant quod Episcopi Idem est ergo inquit Presbyter qui Episcopus antequam Diaboli instinctu studia in religione fierent diceretur in populis Ego sum Pauli Ego Apollo Ego autem Cephae communi Presbyterorum consilio Ecclesiae gubernabantur Tunc temporis id est Apostolorum aetate in commune Presbyteri Ecclesiam regebant pares omnes honore ac potestate Ab eo autem tempore hoc est ex quo studia in Ecclesia facta sunt Postquam unusquisque eos quos Baptizaverat suos putabat esse non Christi in toto orbe decretum est ut unus de Presbyteris electus superponeretur caeteris ad quem omnis Ecclesiae cura pertineret schismatum semina tollerentur Post Apostolorum itaque tempore hoc decretum in toto Orbe factum est Resp. Nos minime negamus quin ad reprimenda Schismata necesse fuerit ut Episcopi Plus Auctoritatis exercerent atque inde distinctio Dignitatis Episcopalis Presbyteralis clarius apparuit Communi Presbyterorum Consilio Ecclesiae gubernabantur antequam inter ipsos Presbyteros orta sint Dissidia Tunc necesse erat ut ille Presbyter qui Ordinandi Potestatem habebat atque hac ratione Caeteris Praestabat Jurisdictionem quandam exerceret ad reprimenda Schismata Notandum est quod ipse agnoscat Heronymus inceptam fuisse hanc consuetudinem temporibus Apostolorum nempe cum diceretur in populis Ego sum Pauli Ego Apollo Ego autem Cephae In hac ipsa Epistola in qua ista occurrunt verba Quid facit Excepta Ordinatione Episcopus quod Presbyter non faciat Sic ille loquitur Ut sciamus Traditione Apostolicas sumptas de Vetere Testamento quod Aaron Filii Ejus atque Levitae in Templo
the World 's proud Head He wants not a Companion Whom GOD the surest Guide doth lead SIR SINCE I receiv'd yours I have been so unexpectedly busy that I have not had the opportunity before now to write an Answer And I am even now upon a Journy and something streighten'd in-time but so much I must take as to signifie to you how sensible I am of your Affection to my self tho I have had no occasion to oblige you but that which is the main to congratulate you for that Grace of God which he has shew'd you in bringing you into so lively a sense of the best things There is nothing better than what you drive at in both your Greek and English Poetry Love or Charity joyned with Humility is the most heavenly Disposition that the Soul of Man is capable of and the second as it will ballast the first well and prevent all the danger of over-much Rapturousness so it will direct the efficacy thereof to all useful services towards Mankind and especially such as are incumbent upon any Duty of Place or Calling Peter lovest thou me feed my Sheep c. Which makes me conceive that Flock happy that have for their Pastor so excellent a Soul so invigorated with that which must needs stir up all men to do their utmost for the Salvation of others and to serve them in whatever good they can I am abruptly taken off by company and have only time enough to tell you That it is thought that one Mr. Hallywell once Fellow of our Colledge is the Author of Deus Justificatus This is all for the present but that I am Your Affectionate Friend and Servant Hen. More SIR I receiv'd yours a week or two ago tho I have had no time till now to signifie so much to you The last time I wrote to you I wrote also to Mr. D. but I have heard nothing since from him I wish he be well I superscrib'd my Letter as heretofore It 's pretty you should light on a Tetrastick in Greg. Nazianzen so like my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which upon receiving your Translation of my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Translating that I one morning turn'd into English thus as near as I could Nor whence nor who I am poor wretch know I Nor O the blindness whither I shall go But in the crooked Claws of Grief I lye And live I think thus tugged to and fro Waking and Dreams all one O Father I own T is rare we Mortals live i' th Clouds like Thee Lyes Toyes or some hid Fate us fix or move All else being dark what 's Life I only see Your Youthful Poetical Fire you see transfuses a little warmth into my old Blood Your Translation both Latin and English is very well and indeed your divine Solitude is Excellent These Expressions as they are the Emanations and transient Effluxes of a living Fountain in a man are both the effects and evidence of that divine happiness the Soul is capable of even in this Life I am something solicitous that I hear nothing from Mr. D. that he should not be well When you write to him I pray you tell him That I writ to him the last time I wrote to you and send me word of his Health I am Yours Affectionately Hen. More C. C. C. Feb. 12. Greg. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quis priùs ipse fui quis sum quis eroque nec ipse Novi nec sophiae me quoque laude prior Sed vagor huc illuc caligine tectus opaca Nil horum quae mens nostra requir it habens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unde huc adveni vel quò Miser ipse recedam Vel quis sim diris tenebris mens obsita nescit Huc illuc Agitant vario fata horrida motu In vivis remanens vix possim cernere vitam Somnio sic Vigilans O Iupeter O Pater Euge Sunt etiam Nebulae nobis Habitacula Nugas Falsiloquos homines inania nomina rerum Haec solum in Vitâ memini vidisse misellâ I know not whence I came nor what I am O wretched blindness nor to what I tend But scratch't and torn with Sorrow Pain and Shame I seem to live a thousand woes me rend My waking thoughts are Dreams O Father Iove How brave is this ev'n we live in the clouds Lyes Fancies Cheats their strength in us do prove But all good things the Night of Error shrouds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luminis Aeterni Radius de Culmine Coeli Elapsus Coelum quanta haec sunt gaudia Spiro Flammigeris Alis rapidè me tollit in Altum Sanctus amor verâque animus Bonitate potitur Vanida diffugiunt cum tristi Somnia Nocte Et circumvolvit nos lux super Aethera fulgens Alma Fides Sapiens Fortis Divina Voluptas Vita est sed reliquis Quantum est in rebus inane NOX tenebrae nubila Confusa mundi turbida LUX intrat albescit Polus CHRISTUS venit discedite Prudentius Hymn Mat. Beam of eternal Light from Heav'n I came And O the pleasure unto Heaven I go Now Love infolds me in its Tow'ring Flame I truly live my thoughts with joy o're-flow Farewell to Night and Dreams Th' eternal Sun Doth us surround true uncreated Light Faith Wisdom Joy and Strength our Race to run Is Life but all things else are Death and Night DIVINE SOLITUDE 1. BLest Solitude in thee I found The only way to cure the Wound Of my perplexed Heart Here I escap'd the Worlds loud Noise That drowns our Blessed Saviours Voice And makes him to depart 2. Whilst thus retir'd I do attend Toth ' Words of my Eternal FRIEND How my Heart leaps for Ioy Love and Rejoyce says he but know There 's no such thing as Ioy below The Pleasures there destroy 3. If thou wilt Creatures love be sure Thou keep thy heart in me secure Know that I 'm ALL IN ALL. Then whatsoe're those Creatures prove Thou never shall repent thy Love Thy Hopes shall never fall 4. Thou shalt still have thy Hearts desire And sit down by th' ETERNAL FIRE When e're thy Heart grows cold But when I see a Friends deep Grief I 'm griev'd methinks beyond Relief This Grief no Words unfold 5. If thy griev'd Friend will love says He In dark Affliction he shall see The nearest way to Bliss But if he mind the Worlds fond Toys And take the Sport of
gratifie others for their good All that I have writ being reducible to those grand Queries of the Wise man What is Man and whereto serveth he What is his Good and what is his Evil As I have particularly shewn in my Proefatio Generalissima And so few concern themselves in this kind of Knowledge that I cannot hope to have many perusers of my Writings in haste You shew your Sincerity as well as Judgment in giving a due value to that useful point touching Faith in the Power of Christ's Spirit There is nothing of more consequence than to be firmly fixt in that Belief that all sin and corruption is conquerable through the might of the Spirit of Christ till one be persuaded of that No man will set himself to resist his Lusts to any purpose And according to the weakness and smallness of their Faith such is their progress As for what is past and the Opinions of Men I think it most advisable not to trouble your self with them but to press on toward the mark of the high Calling whereunto we are called Nor to affect high Raptures or over-bearing inward Sensations which may happen from too great an inflamation of the Spirits but to examine our ardour of Love to Christ by what we do to his Members according as Christ has signified to Peter Lovest thou me more than the rest feed my sheep c. Which I do not question but you do perform in a good measure by what you intimate of the poor Girl you often visited in her Sickness and continuance in your seriousness will carry your further and further on in such good Offices As for that Book you mention I cannot do any thing but pro re natâ and it 's likely it will fall in course to me to do that or something like it e're long But there are many good Books in the world already if men would with sincerity make good use of them I am glad you are setled in your weighty Employment to be Guide of Souls to Heaven In which wishing you all good Success I commit you to God's gracious Keeping and rest Yours c. Hen. More C. C. C. Nov. 5th 1681. Ad Authorem ENCHIRIDII METAPHYSICI NAturae Aspiciens vultum tu lumine claro Cernis in hoc rerum fervidè amando patrent Illis se praebet solis Natura Videndam Diligere AUCTOREM qui Didicere suum De Vacuo tantas gaudens componere lites Esse quod Appellat Plebs Nihil OMNE probas Scilicet Omnipotens Vacuo se complet in Ipso Namque hic ex Nihilo Rem sibi quamque dedit Ad Lectorum ENCHIRIDII ETHICI EXhibet in Parvis Liber hic tibi Maxima Chartis Hic Totum LATIUM Totae Pinguntur ATHENAe Ad Eximium Virum HENRICUM MORUM Cantabrigiensem 1676. UT tantos Veri causâ tolerare Labores Sustineas Bonitas certè te summa replevit Lumine Inexhausto quo cuncta reducis ad unum Atque adeo Ingenti studio requiescis in Ipso Tot libris Variis Vocum Complexibus Illam Simplicitatem Animi Foecundo Numine Pleni Ex primis Ideas tam Claro Pectore Rerum Principio varias Sanctè deducis ab UNO O quem te memorem volitent tua scripta per orbem Terrarum Nusquam lateant haec Lumina Et Alis Angelicis homines Genius tuus excitet Omnes Ut tibi consimilis Pennis adiutus Amoris Summum Quisque Bonum Linquens Alia usque Sequatur SIR SInce my last to you I received your Tentamen Theologicum which is a pretty while ago and perus'd it upon the receipt thereof and return you my thanks for it I like the Air and Spirit in it well There was one it lying on my Table took it up and read it over that very Afternoon but said That you wrote like a Quaker And. I told him That if all the Church of England-men were such Quakers and all the Quakers such Church of England-men the world would be well amended with us What you intimated of the admitting Amplitude in Incorporeal Beings I conceive you are right in and I find an usefulness if not necessity in some to have immaterial Beings so represented and the Schools themselves tho' they speak so Aenigmatically do really at the bottom imply it I am so much taken up with the transcribing of the first part of my Enchiridion Metaphysicum that you must excuse this brevity of mine who am not in many words but in truth Your Affectionate Friend to serve you Hen. More SIR I Have receiv'd your melancholly Letter and am heartily sorry that there should be that occasion thereof viz. That the Young Lady should be so irrecoverably ill and that her death should be so hazardous to her Affectionate Mother But as for your desiring of me to suggest to you what I conceive best for you to say to the Young Lady in your endeavours to confirm her in her willingness to die I do not believe I can suggest to you any thing but what either has or will easily occur to your own mind One thing is she dying of a Consumption her Passage will be in all likelyhood very easy to her which ordinarily makes Death more terrible both to the dying Party and the By-standers When she is once got into the other World she being an innocent vertuous Young Lady you may remind her that there is nothing pleasing to her in this life but the enjoyment will be incomparably more in the other The Friendship and Society of amiable persons for feature and converse the beauty of persons of the other World insinitely excelling that in this as much as the purest Star does a durty clod of Earth And these whose Persons and Aspects are so lovely it is the genuine eradiation of the life of their very Souls or Spirits and they are as well assur'd of the Cordial Kindness they have one for another and this at the very first entrance as if they had been acquainted many years together nor is the affection of any Father or Mother to their only Child more dear and sincere than that of the Holy Inhabitants of the other World toward good and innocent Souls that pass out of this earthly Body into the Condition of those heavenly Spirits those Angelical Ministers of the Divine Providence who are ready about the Godly when they die to conduct their Souls to the happy place provided for them As our Saviour himself has foretold us In my Fathers House are many Mansions if it were not so I would have told you I go to prepare a place for you And if I go to prepare a place for you I will come again and receive you unto my self that where I am there you may be also This Scripture handsomely opened is apt to raise her affection to and affiance in our Saviour who exhorts us in these words Ye believe in God believe also in me to have a confidence in him and his Promises And for her dying
cannot we prefix set times to pray outwardly so as to lay a necessity to speak words at such and such times whether we feel this Heavenly Influence and Assistance or no for that we judge were a tempting of God and a coming before him without due preparation To this I answer That whatever feeling we have or have not in the Sensitive Powers or Faculties of our Souls if our Heart our Will or Spiritual Appetite be rightly affected towards God our Prayers will most certainly be acceptable unto Him And His Holy Spirit is always ready to assist every man that believeth in Iesus so to order and dispose his own Spirit that it may comply with the Will of God in all things It cannot be a Tempting of God to depend upon him for his gracious Assistance to do his Will And it is his Will that in our Religious Assemblies we should use Words in Prayer When ye pray say Our Father c. Luk. 11. 2. p. 268. To desire a man to fall to Prayer e're the Spirit in some measure less or more move him thereunto is to desire a man to see before he open his Eyes That is an irreverent Expression To fall to Prayer but most certainly it is our Duty to call upon all men who profess Christianity to observe the Times of the Public Worship of Almighty God and to testifie to them that if they will sincerely trust in God for Christ's sake to assist them by his holy Spirit they shall never fail of his gracious Assistance He will help their Infirmities and enable them to cry Abba Father Rom. 8. 15 26. P. 275. As for the formal customary way of Singing it hath in Scripture no foundation nor any ground in true Christianity yea besides c. Answ. If by the formal customary way of Singing he mean that way of Singing Psalms in Metre or the reading of them in prose which the Church of England is accustomed unto It is a gross Errour to say there is no foundation for it in the Scripture Have we not received a Precept from our Blessed Lord by his Apostle to sing and make melody in our Hearts to the Lord And can there be any better means to do this than what the Apostle prescribes in these words Speaking to your selves in Psalms and Hymns and spiritual Songs Can there be any better Psalms c. than those which were most certainly and unquestionably compos'd by Divine Inspiration Yea says he besides all the Abuses incident to Prayer and Preaching it hath this more peculiar That oftentimes great and horrid Lyes are said in the sight of God for all manner of wicked prophane People take upon them to personate the Experiences and Conditions of blessed David which are not only false as to them but also as to some of more Sobriety who utter them forth as where they will Sing sometimes Psal. 22. 14. My heart is like wax it is melted in the midst of my bowels Ver. 15. My strength is dryed up like a potsheard and my tongue cleaveth to my jaws and thou hast brought me into the dust of death And Psal. 6. 6. I am weary with my groaning all the night make I my bed to swim I water my couch with my tears And many more which those that speak know to be false as to them To this I answer That all the Prayers of wicked prophane People that is of those who persist in their Wickedness whatever words they use in Prayer are an abomination to the Lord. What then Must they be forbid to pray No surely But in Praying they must cease to be wicked And indeed it is impossible that any wicked man should cease to be wicked before he begins to pray Prayer has always that Priority to ceasing to be wicked which Logicians call Priority of Nature Before any man can be justly esteemed to be a Member of any Christian Assembly or Congregation he must profess that he believes the Holy Scriptures were written by Divine Inspiration and consequently that they contain nothing but Truth And also that he resolves by the help of God to take the Truth therein contained to be the Rule of his Life and Conversation If he be Sincere in this Profession and God only can judge whether he be so or no unless he violate his Profession by some notorious contrary Practice then most certainly he has in his Heart those Holy Desires which are exprest in the Lord's Prayer And as for the Psalms I pray God to make all the Adversaries of the Church of England duly sensible of this most important Truth That though indeed there are many Passages in them which none of us can apply to himself as to the Particularity of his own Person yet there is not one Passage in the whole Book but what every true Christian may and ought to apply to himself upon account of the Communion of Saints of the relation He has to the Head and to every Member of the Holy Catholick Church which is in Heaven or in Earth So that every Expression in the Book of Psalms every sincere Christian so far as it is intelligible unto him may use as the Means to stir him up to Sing and make Melody in his Heart to the Lord to form such Thoughts and Affections as shall be most acceptable to God through our Lord Jesus Christ. Certainly every Man that is confirm'd to the Image of the Son of God who was all his days here upon Earth A man of Sorrows and acquainted with Grief I say every Sincere Christian does most certainly pour out his Soul before the Lord in such Affections as are here exprest in the words of the Psalmist My heart is like wax it is melted in the midst of my bowels c. I am highly delighted with many Passages in Robert Barclay's Apology particularly with this p. 370. It is plain that men that are taken with Love whether it be of a Woman or any other thing if it hath taken a deep place in the Heart and possess the Mind it will be hard for the man so in Love to drive out of his Mind the person or thing so loved Yea in his eating drinking and sleeping his Mind will always have a tendency that way and in Business or Recreations however intent he be in it there will but a very short time be permitted to pass but the Mind will let some Ejaculations forth towards its Beloved And albeit such a one must be conversant in those things that the Care of this Body and such-like things call for yet will he avoid as Death it self to do those things that may offend the Party so beloved or cross his Design in obtaining the thing so earnestly desired tho' there may be some small use in them The great Design which is chiefly in his Eye will so balance him that he will easily look over and dispense with such petty Necessities rather than endanger the loss of the greater by them Now That