Imprimatur
,
RAD.
BATHVRST
.
Vice-Cancel
.
Oxon.
Januarii
24.
1675.
THE
GOVERNMENT
OF
THE
TONGVE
THE
Government
OF
THE
TONGUE
.
By
the
Author
of
THE
WHOLE
DUTY
OF
MAN
,
&c.
Death
and
Life
are
in
the
power
of
the
Tongue
,
Prov.
18.
21.
The
fifth
Impression
.
At
the
THEATER
in
OXFORD
.
M.
DC
.
LXVII
.
THE
PREFACE
THE
Government
of
the
Tongue
has
ever
bin
justly
reputed
one
of
the
most
important
parts
of
human
Regiment
.
The
Philosopher
and
the
Divine
equally
attest
this
;
and
Solomon
(
who
was
both
)
gives
his
suffrage
also
;
the
perswasions
to
,
and
encomiums
of
it
taking
up
a
considerable
part
of
his
Book
of
Proverbs
.
I
shall
not
therefore
need
to
say
any
thing
,
to
justifie
my
choice
of
this
subject
,
which
has
so
much
better
authorities
to
commend
it
:
I
rather
wish
that
it
had
not
the
super
addition
of
an
accidental
fitness
grounded
upon
the
universal
neglect
of
it
,
it
now
seeming
to
be
an
art
wholly
out-dated
.
For
tho
some
lineaments
of
it
may
be
met
with
in
Books
,
yet
there
is
scarce
any
footsteps
of
it
in
practice
,
where
alone
it
can
be
significant
.
The
attemt
therefore
of
reviving
it
I
am
sure
is
seasonable
,
I
wish
it
were
half
as
easy
.
2.
Indeed
that
skill
was
never
very
easy
,
it
requiring
the
greatest
vigilance
and
caution
,
and
therefore
not
to
be
attain'd
by
loose
trifling
spirits
.
The
Tongue
is
so
slippery
,
that
it
easy
deceives
a
drousy
or
heedless
guard
.
Nature
seems
to
have
given
it
some
unhappy
advantage
towards
that
.
'T
is
in
its
frame
the
most
ready
for
motion
of
any
member
,
needs
not
so
much
as
the
flexure
of
a
joint
,
and
by
access
of
humors
acquires
a
glibness
too
,
the
more
to
facilitate
its
moving
.
And
alas
,
we
too
much
find
the
effect
of
this
its
easie
frame
:
it
often
goes
without
giving
us
warning
;
and
as
children
,
when
they
happen
upon
a
rolling
Engine
,
can
set
it
in
such
a
carriere
,
as
wiser
people
cannot
on
a
sudden
stop
;
so
the
childish
parts
of
us
,
our
passions
,
our
fancies
,
all
our
mere
animal
faculties
,
can
thrust
our
Tongues
into
such
disorders
,
as
our
reason
cannot
easily
rectify
.
The
due
managery
therefore
of
this
unruly
member
,
may
rightly
be
esteemed
one
of
the
greatest
mysteries
of
Wisdom
and
Vertue
.
This
is
intimated
by
St.
James
,
if
any
man
offend
not
in
word
,
the
same
is
a
perfect
man
,
and
able
also
to
bridle
the
whole
body
,
Ja.
3.2
.
'T
is
storied
of
Bembo
a
primitive
Christian
,
that
coming
to
a
friend
to
teach
him
a
Psalm
,
he
began
to
him
the
thirty
ninth
,
I
said
I
will
look
to
my
waies
,
that
I
offend
not
with
my
Tongue
;
upon
hearing
of
which
first
verse
,
he
stopt
his
Tutor
,
saying
,
This
is
enough
for
me
if
I
learn
it
as
I
ought
;
and
being
after
six
months
rebuk'd
for
not
coming
again
,
he
replied
,
that
he
had
not
yet
learn'd
his
first
Lesson
:
nay
,
after
nineteen
years
he
profest
,
that
in
that
time
he
had
scarce
learn'd
to
fulfill
that
one
line
.
I
give
not
this
instance
to
discourage
,
but
rather
to
quicken
men
to
the
study
,
for
a
lesson
that
requires
so
much
time
to
learn
,
had
need
be
early
begun
with
.
3.
But
especially
in
this
age
,
wherein
the
contrary
liberty
has
got
such
a
prepossession
,
that
men
look
on
it
as
a
part
of
their
birth-right
,
nay
do
not
only
let
their
Tongues
loose
,
but
studiously
suggest
inordinaces
to
them
,
and
use
the
spur
where
they
should
the
bridle
.
By
this
means
conversation
is
so
generally
corrupted
,
that
many
have
had
cause
to
wish
they
had
not
been
made
sociable
creatures
.
A
man
secluded
from
company
can
have
but
the
Devil
and
himself
to
temt
him
;
but
he
that
converses
,
has
almost
as
many
snares
as
he
has
companions
.
Men
barter
vices
,
and
as
if
each
had
not
enough
of
his
own
growth
,
transplant
out
of
his
neighbors
soil
,
and
that
which
was
intended
to
cultivate
and
civilize
the
world
,
has
turned
it
into
a
wild
desert
and
wilderness
.
4.
This
face
of
things
,
I
confess
,
looks
not
very
promising
to
one
who
is
to
solicite
a
reformation
.
But
what
ever
the
hopes
are
,
I
am
sure
the
needs
are
great
enough
to
justify
the
attemt
.
For
as
the
Disease
is
Epidemic
,
so
it
is
mortal
also
,
utterly
inconsistent
with
that
pure
Religion
,
which
leads
to
life
.
We
may
take
James's
word
for
it
,
If
any
man
seem
to
be
religious
,
and
bridleth
not
his
tongue
,
that
mans
religion
is
vain
,
James
1.26
.
God
knows
we
have
not
much
Religion
among
us
:
't
is
great
pity
we
should
frustrate
the
little
we
have
,
render
that
utterly
insignificant
,
which
at
the
best
amounts
to
so
little
.
Let
therefore
the
difficulty
and
necessity
of
the
task
,
prevail
with
us
to
take
time
before
us
,
not
to
defer
this
so
necessary
a
work
till
the
Night
come
;
or
imagine
that
the
Tongue
will
be
able
to
expiate
its
whole
age
of
guilt
by
a
feeble
Lord
have
mercy
on
me
at
the
last
.
Tho
indeed
if
that
were
supposable
,
't
were
but
a
broken
reed
to
trust
to
,
none
knowing
whether
he
shall
have
time
or
grace
for
that
.
He
may
be
surpriz'd
with
an
Oath
,
a
Blasphemy
,
a
Detraction
in
his
mouth
:
many
have
bin
so
.
'T
is
sure
there
must
be
a
dying
moment
;
and
how
can
any
man
secure
himself
,
it
shall
not
be
the
same
with
that
in
which
he
utters
those
,
and
his
expiring
breath
be
so
emploied
?
Sure
they
cannot
think
that
those
incantations
(
tho
hellish
enough
)
can
make
them
shot-free
,
render
them
invulnerable
to
deaths
darts
;
and
if
they
have
not
that
,
or
some
other
as
ridiculous
reserves
,
't
is
strange
what
should
make
them
run
such
a
mad
adventure
.
5.
But
I
expect
it
should
be
objected
,
that
this
little
despicable
Tract
is
not
proportionable
to
the
encounter
to
which
it
is
brought
,
that
besides
that
unskilful
managing
of
those
points
it
do's
touch
,
it
wholly
omits
many
proper
to
the
subject
,
there
being
faults
of
the
Tongue
which
it
passes
in
silence
.
I
confess
there
is
color
enough
for
this
objection
,
but
I
believe
if
it
were
put
to
votes
,
more
would
resolve
I
had
said
too
much
,
rather
then
too
little
.
Should
I
have
enlarged
to
the
utmost
compass
of
this
Theme
,
I
should
have
made
the
volume
of
so
affrighting
a
bulk
,
that
few
would
have
attemted
it
;
and
by
saying
much
,
I
should
have
said
nothing
at
all
to
those
who
most
need
it
.
Mens
stomacs
are
generally
so
queasie
in
these
cases
,
that
't
is
not
safe
to
over-load
them
.
Let
them
try
how
they
can
digest
this
;
if
they
can
so
as
to
turn
it
into
kindly
nurishment
,
they
will
be
able
to
supply
themselves
with
the
remainder
.
For
I
think
I
may
with
some
confidence
affirm
,
that
he
that
can
confine
his
Tongue
within
the
limits
here
prescrib'd
,
may
without
much
difficulty
restrain
its
other
excursions
.
All
I
shall
beg
of
the
Reader
,
is
but
to
come
with
sincere
intentions
,
and
then
perhaps
these
few
Stones
and
Sling
used
in
the
name
,
and
with
invocation
of
the
Lord
of
hosts
,
may
countervail
the
massive
armor
of
the
uncircumcised
Philistin
.
And
may
that
God
,
who
loves
to
magnifie
his
power
in
weakness
,
give
it
the
like
success
.
THE
CONTENTS
.
-
Sect.
1.
Of
the
Use
of
Speech
.
p.
1.
-
Sect.
2.
Of
the
manifold
abuse
of
Speech
.
7
-
Sect.
3.
Of
Atheistical
Discourse
.
12
-
Sect.
4.
Of
Detraction
,
39
-
Sect.
5.
Of
Lying
Defamation
.
49
-
Sect.
6.
Of
Vncharitable
Truth
.
62
-
Sect.
7.
Of
Scoffing
and
Derision
.
133
-
Sect.
8.
Of
Flattery
.
134
-
Sect.
9.
Of
Boasting
.
155
-
Sect.
10.
Of
Querulousness
.
174
-
Sect.
11.
Of
Positiveness
.
188
-
Sect.
12.
Of
Obscene
Talk.
204
-
The
Close
.
206
OF
THE
Government
of
the
Tongue
.
SECT
.
I.
Of
the
use
of
Speech
.
1.
MAN
,
at
his
first
creation
,
was
substituted
by
God
as
his
Vicegerent
,
to
receive
the
homage
,
and
enjoy
the
services
of
all
inferior
Beings
:
nay
farther
,
was
endowed
with
Excellencies
fit
to
maintain
the
port
of
so
vast
an
Empire
.
Yet
those
very
excellencies
,
as
they
qualified
him
for
dominion
,
so
they
unfitted
him
for
a
satisfaction
or
acquiescence
in
those
his
Vassals
:
the
dignity
of
his
nature
set
him
above
the
society
or
converse
of
mere
Animals
:
so
that
in
all
the
pomp
of
his
Roialty
,
amidst
all
the
throng
and
variety
of
creatures
,
he
still
remain'd
solitary
.
But
God
,
who
knew
what
an
appetite
of
society
he
had
implanted
in
him
,
judged
this
no
agrecable
state
for
him
;
It
is
not
meet
that
man
should
be
alone
,
Gen.
2.18
.
And
as
in
the
universal
frame
of
Nature
,
he
ingraffed
such
an
abhorrence
of
vacuity
,
that
all
Creatures
do
rather
submit
to
a
preternatural
motion
then
admit
it
;
so
,
in
this
emty
,
this
destitute
condition
of
man
,
he
relieved
him
by
a
miraculous
expedient
,
divided
him
that
he
might
unite
him
,
and
made
one
part
of
him
an
associate
for
the
other
.
2.
NEITHER
did
God
take
this
care
to
provide
him
a
companion
,
merely
for
the
entercourses
of
Sense
:
had
that
bin
the
sole
aim
,
there
needed
no
new
productions
,
there
were
sensitive
Creatures
enough
:
the
design
was
to
entertain
his
nobler
principle
,
his
Reason
,
with
a
more
equal
converse
,
assign
him
an
intimate
,
whose
intellect
as
much
corresponded
with
his
,
as
did
the
outward
form
,
whose
heart
,
according
to
Solomons
resemblance
,
answered
his
,
As
in
water
face
answers
face
,
Prov.
27.19
.
with
whom
he
might
communicate
minds
,
traffic
and
enterchange
all
the
notions
and
sentiments
of
a
reasonable
soul.
3.
BUT
tho
there
were
this
sympathy
in
their
sublimer
part
,
which
disposed
them
to
the
most
intimate
union
;
yet
there
was
a
cloud
of
flesh
in
the
way
,
which
intercepted
their
mutual
view
,
nay
permitted
no
intelligence
between
them
,
other
then
by
the
mediation
of
some
Organ
equally
commensurate
to
soul
and
body
.
And
to
this
purpose
the
infinite
wisdom
of
God
ordained
Speech
;
which
,
as
it
is
a
sound
resulting
from
the
modulation
of
the
Air
,
has
most
affinity
to
the
spirit
,
but
as
it
is
uttered
by
the
Tongue
,
has
immediate
cognation
with
the
body
,
and
so
is
the
fittest
instrument
to
manage
a
commerce
between
the
rational
yet
invisible
powers
of
human
souls
cloathed
in
flesh
.
4.
AND
as
we
have
reason
to
admire
the
excellency
of
this
contrivance
,
so
have
we
to
applaud
the
extensiveness
of
the
benefit
.
From
this
it
is
we
derive
all
the
advantages
of
society
:
without
this
men
of
the
nearest
neighborhood
would
have
signified
no
more
to
each
other
,
then
our
Antipodes
now
do
to
us
.
All
our
Arts
and
Sciences
for
the
accommodation
of
this
life
,
had
remain'd
only
a
rude
Chaos
in
their
first
matter
,
had
not
speech
by
a
mutual
comparing
of
notions
ranged
them
into
order
.
By
this
it
is
we
can
give
one
another
notice
of
our
wants
,
and
sollicit
relief
;
by
this
we
interchangably
communicate
advises
,
reproofs
,
consolations
,
all
the
necessary
aids
of
human
imbecillity
.
This
is
that
which
possesses
us
of
the
most
valuable
blessing
of
human
Life
,
I
mean
Friendship
,
which
could
no
more
have
bin
contracted
amongst
dumb
men
,
then
it
can
between
Pictures
and
Statues
.
Nay
farther
,
to
this
we
owe
in
a
great
degree
the
interests
even
of
our
spiritual
being
,
all
the
oral
,
yea
and
written
revelations
too
of
Gods
will
:
for
had
there
bin
no
language
there
had
bin
no
writing
.
And
tho
we
must
not
pronounce
how
far
God
might
have
evidenced
himself
to
mankind
by
immediate
inspiration
of
every
individual
,
yet
we
may
safely
rest
in
the
Apostles
inference
,
Rom.
10.14
.
How
shall
they
believe
in
him
whom
they
have
not
heard
,
and
how
shall
they
hear
without
a
preacher
?
5.
FROM
all
these
excellent
uses
of
it
in
respect
of
man
,
we
may
collect
another
in
relation
to
God
,
that
is
,
the
praising
and
manifying
his
goodness
,
as
for
all
other
effects
of
his
Bounty
,
so
particularly
that
he
hath
given
us
language
,
and
all
the
consequent
advantages
of
it
.
This
is
the
just
inference
of
the
son
of
Syrach
,
Ecclus.
51.22
.
The
Lord
hath
given
me
a
tongue
,
and
I
will
praise
them
therewith
.
This
is
the
sacrifice
which
God
calls
for
so
often
by
the
Prophets
,
the
calves
of
our
lips
,
which
answers
to
all
the
oblations
out
of
the
herd
,
and
which
the
Apostle
makes
equivalent
to
those
of
the
floor
and
wine-press
also
,
Heb.
13.15
.
The
fruit
of
our
lips
,
giving
thanks
to
his
name
.
To
this
we
frequently
find
the
Psalmist
exciting
both
himself
and
others
,
Awake
up
my
glory
,
I
will
give
thanks
unto
thee
,
O
Lord
,
among
the
people
,
and
I
will
sing
unto
thee
among
the
nations
,
Psal.
57.9
,
10.
And
O
p
raise
the
Lord
with
me
,
and
let
us
magnify
his
name
together
,
Psal.
34.3
.
And
indeed
whoever
observes
that
excellent
magazine
of
Devotion
,
the
Book
of
Psalms
,
shall
find
that
the
Lands
make
up
a
very
great
part
of
it
.
6.
BY
what
hath
bin
said
,
we
may
define
what
are
the
grand
uses
of
speech
,
viz.
the
glorifying
of
God
,
and
the
benefiting
of
men
.
And
this
helps
us
to
an
infallible
test
by
which
to
try
our
words
.
For
since
every
thing
is
so
far
approvable
as
it
answers
the
end
of
its
being
,
what
part
soever
of
our
discourses
agrees
not
with
the
primitive
ends
of
speech
,
will
not
hold
weight
in
the
balance
of
the
sanctuary
.
It
will
therefore
nearly
concern
us
to
enter
upon
this
scrutiny
,
to
bring
our
words
to
this
touch-stone
:
for
tho
in
our
depraved
estimate
the
Eloquence
of
Language
is
more
regarded
then
the
innocence
,
tho
we
think
our
words
vanish
with
the
breath
that
utters
them
,
yet
they
become
records
in
Gods
Court
,
are
laid
up
in
his
Archives
as
witnesses
either
for
,
or
against
us
:
for
he
who
is
truth
it self
hath
told
us
,
that
by
thy
words
thou
shalt
be
justified
,
and
by
thy
words
thou
shalt
be
condemn'd
,
Matth.
12.37
.
SECT
.
II.
Of
the
manifold
abuse
of
Speech
.
1.
AND
now
since
the
original
designs
of
speaking
are
so
noble
,
so
advantageous
,
one
would
be
apt
to
conclude
no
rational
creature
would
be
temted
to
pervert
them
,
since
't
is
sure
he
can
substitute
none
for
them
,
that
can
equally
conduce
either
to
his
honor
or
interest
.
2.
YET
Experience
(
that
great
baffler
of
speculation
)
assures
us
the
thing
is
too
possible
,
and
brings
in
all
Ages
matter
of
fact
to
confute
our
suppositions
.
So
liable
alas
is
speech
to
be
depraved
,
that
the
Scripture
describes
it
as
the
source
of
all
our
other
depravation
.
Original
sin
came
first
out
of
the
mouth
by
speaking
,
before
it
entred
in
by
eating
.
The
first
use
we
find
Eve
to
have
made
of
her
Language
,
was
to
enter
parly
with
the
temter
,
and
from
that
to
become
a
temter
to
her
husband
.
And
immediatly
upon
the
fall
,
guilty
Adam
frames
his
tongue
to
a
frivolous
excuse
which
was
much
less
able
to
cover
his
sin
,
then
the
fig-leaves
were
his
nakedness
.
And
as
in
the
infancy
of
the
first
world
,
the
tongue
had
licked
up
the
venem
of
the
old
Serpent
,
so
neither
could
the
Deluge
wash
it
off
in
the
second
.
No
sooner
was
that
small
colony
(
wherewith
the
depopulated
Earth
was
to
be
replanted
)
come
forth
of
the
Ark
,
but
we
meet
with
Cham
a
delator
to
his
own
father
,
inviting
his
brethren
to
that
execrable
spectacle
of
their
Parents
nakedness
.
3.
NOR
did
this
only
run
in
the
blood
of
that
accursed
person
;
the
holy
seed
was
not
totally
free
from
its
infection
,
even
the
Patriarchs
themselves
were
not
exemt
.
Abraham
use
a
repeted
collusion
in
the
case
of
his
Wife
,
and
exposed
his
own
Integrity
to
preserve
her
Chastity
.
Isaac
the
Heir
of
his
blessing
,
was
Son
of
his
Infirmity
also
,
and
acted
over
the
same
scene
upon
Rebecca's
account
.
Jacob
obtain'd
his
Fathers
Blessing
by
a
flat
lie
.
Simeon
and
Levi
spake
not
only
falsly
,
but
insidiously
,
nay
hypocritically
,
abusing
at
once
their
Proselytes
,
and
their
Religion
,
for
the
effecting
their
cruel
designs
upon
the
Sichemites
.
Moses
,
tho
a
man
of
an
unparellel'd
meekness
,
yet
spake
unadvisedly
with
his
lips
,
Psal.
106.33
.
David
uttered
a
bloody
Vow
against
Nabal
,
spake
words
smoother
then
oil
to
Vriah
,
when
he
had
don
him
one
injury
,
and
design'd
him
another
.
'T
were
endless
to
reckon
up
those
several
instances
the
old
Testament
gives
us
of
these
lapses
of
the
Tongue
:
neither
want
there
divers
in
the
new
;
tho
there
is
one
of
so
much
horror
,
as
supersedes
the
naming
more
,
I
mean
that
of
St.
Peter
in
his
reiterated
abjuring
his
Lord
,
a
crime
which
(
abstracted
from
the
intention
)
seems
worse
then
that
of
Judas
:
that
traitor
owned
his
relation
,
cried
Master
,
Master
,
even
when
he
betraied
him
,
so
that
had
he
bin
mesured
only
by
his
tongue
,
he
might
have
past
for
the
better
Disciple
.
4.
THESE
are
sad
instances
,
not
recorded
to
patronize
the
sin
,
but
to
excite
our
caution
.
It
was
a
Politic
inference
of
the
Elders
of
Israel
in
the
case
of
Jehu
,
Behold
two
Kings
stood
not
before
him
,
how
then
shall
we
stand
?
2
Kings
10.
And
we
may
well
apply
it
to
this
;
if
persons
of
so
circumspect
a
Piety
,
have
bin
thus
overtaken
,
what
Security
can
there
be
for
our
wretchless
oscitancy
?
If
those
who
kept
their
mouths
as
it
were
with
a
bridle
,
Psal.
39.1
.
could
not
alwaies
preserve
them
innocent
,
to
what
guilts
may
not
our
unrestrained
licentious
Tongues
hurry
us
?
Those
which
,
as
the
Psalmist
speaketh
,
Psalm
73.9
.
go
thro
the
world
,
are
in
that
unbounded
range
very
likely
to
meet
with
him
who
walks
the
same
round
,
Job
2.2
.
and
by
him
be
tuned
and
set
to
his
key
,
be
scrued
and
wrested
from
their
proper
use
,
and
made
subservient
to
his
vilest
designs
.
5.
AND
would
God
this
were
only
a
probable
supposition
!
but
alas
,
experience
supplants
the
use
of
conjecture
in
the
point
:
we
do
not
only
presume
it
may
be
so
,
but
actually
find
it
is
so
.
For
amidst
the
universal
depravation
of
our
Faculties
,
there
is
none
more
notorious
then
that
of
Speech
.
Whither
shall
we
turn
us
to
find
it
in
its
pristine
integrity
?
Amidst
that
infinity
of
words
in
which
we
exhaust
our
breath
,
how
few
are
there
which
do
at
all
correspond
with
the
original
designation
of
speech
;
nay
,
which
do
not
flatly
contradict
it
?
To
what
unholy
,
uncharitable
purposes
is
that
useful
faculty
perverted
?
That
which
was
meant
to
serve
as
the
perfume
of
the
Tabernacle
,
to
send
up
the
Incenses
of
Praises
and
Praiers
,
now
exhales
in
impious
vapors
,
to
eclipse
if
it
were
possible
the
Father
of
Light
,
That
which
should
be
the
store-house
of
relief
and
refreshment
to
our
brethren
,
is
become
a
magazine
of
all
offensive
weapons
against
them
,
spears
,
and
arrows
,
and
sharp
swords
,
as
the
Psalmist
often
phrases
it
.
We
do
not
only
fall
by
the
slipperiness
of
our
Tongues
,
but
we
deliberately
dicipline
and
train
them
to
mischief
.
We
bend
our
tongues
as
our
bows
for
lies
,
as
the
Prophet
speaks
,
Jer.
9.3
.
And
in
a
word
,
what
God
affirmed
in
the
old
World
in
relation
to
thoughts
,
is
too
appliable
to
our
words
,
they
are
evil
,
and
that
continually
,
Gen.
6.5
.
and
that
which
was
intended
for
the
instrument
,
the
aid
of
human
society
,
is
become
the
disturber
,
the
pest
of
it
.
6.
I
shall
not
attemt
a
particular
discussion
of
all
the
vices
of
the
Tongue
:
it
doth
indeed
pass
all
Geography
to
draw
an
exact
Map
of
that
World
of
iniquity
,
as
St.
James
calls
it
.
I
shall
only
draw
the
greater
lines
,
&
distribute
it
into
its
principal
and
more
eminent
parts
,
which
are
distinguishable
as
they
relate
to
God
,
our
Neighbor
,
and
our selves
;
in
each
of
which
l
shall
rather
make
an
Essay
by
way
of
instance
,
then
attemt
an
exact
enumeration
or
survey
.
SECT
.
III.
Of
Atheistical
Discourse
.
1.
I
Begin
with
those
which
relate
to
God
;
this
poor
despicable
member
the
Tongue
,
being
of
such
a
gigantic
insolence
,
tho
not
size
,
as
even
to
make
war
with
Heaven
.
'T
is
true
,
every
disordered
speech
doth
remotely
so
,
as
it
is
a
violation
of
Gods
Law
;
but
I
now
speak
only
of
those
which
as
it
were
attaque
his
person
,
and
immediatly
fly
in
the
face
of
Omnipotency
.
In
the
higest
rank
of
these
we
may
well
place
all
Atheistical
Discourse
,
which
is
that
bold
sort
of
rebellion
,
which
strikes
not
only
at
his
authority
,
but
himself
.
Other
blasphemies
level
some
at
one
Attribute
,
some
another
;
but
this
by
a
more
compendious
impiety
,
shoots
at
his
very
being
,
and
as
if
it
scorn'd
those
piece
meal
guilts
,
sets
up
a
single
monster
big
enough
to
devour
them
all
:
for
all
inferior
profaneness
is
as
much
out-dared
by
Atheism
,
as
is
Religion
it self
.
2.
TIME
was
,
when
the
inveighing
against
this
,
would
have
bin
thought
a
very
impertinent
subject
in
a
Christian
nation
,
and
men
would
have
replied
upon
me
as
the
Spartan
Lady
did
,
when
she
was
ask'd
what
was
the
punishment
for
Adulteresses
,
There
are
no
such
things
here
.
Nay
even
amongst
the
most
barbarous
people
,
it
could
have
concerned
but
some
few
single
persons
;
no
numbers
,
much
less
societies
of
men
,
having
ever
excluded
the
belief
of
a
Diety
.
And
perhaps
it
may
at
this
day
concern
them
as
little
as
ever
;
for
amidst
the
various
Deities
and
Worships
of
those
remoter
Nations
,
we
have
yet
no
account
of
any
that
renounce
all
.
'T
is
only
our
light
hath
so
blinded
us
:
so
that
God
may
upbraid
us
as
he
did
Israel
,
Hath
a
nation
changed
their
Gods
which
yet
are
no
gods
?
but
my
people
have
changed
their
glory
for
that
which
doth
not
profit
,
Jer.
2.11
.
This
madness
is
now
the
inclosure
,
the
peculiarity
of
those
who
by
their
names
&
institutions
should
be
Christians
:
as
if
that
natural
Aphorism
,
that
when
things
are
at
a
height
they
must
fall
again
,
had
place
here
also
,
and
our
being
of
the
most
excellent
,
most
elevated
Religion
,
were
but
the
preparative
to
our
being
of
none
.
3.
'T
IS
indeed
deplorable
to
see
,
how
the
Professors
of
no
God
begin
to
vie
numbers
with
all
the
differing
perswasions
in
Religion
,
so
that
Atheism
seems
to
be
the
gulph
that
finally
swallows
up
all
our
sects
.
It
has
struck
on
a
sudden
into
such
a
reputation
,
that
it
scorns
any
longer
to
sculk
,
but
owns
it self
more
publicly
then
most
men
dare
do
the
contrary
.
'T
is
set
down
in
the
seat
of
the
scorner
,
&
since
it
cannot
argue
,
resolves
to
laugh
all
Piety
out
of
countenance
;
and
having
seized
the
mint
,
nothing
shall
pass
for
wit
that
hath
not
its
stamp
,
and
with
it
there
is
no
metal
of
so
base
an
alloy
,
but
shall
go
current
.
Every
the
dullest
creature
that
can
but
stoutly
disclaim
his
Maker
,
has
by
it
sufficiently
secured
its
title
to
Ingenuity
;
and
such
mesures
being
once
established
,
no
wonder
at
its
sholes
of
proselytes
,
when
it
gives
on
the
one
hand
licence
to
all
sensual
inordinaces
,
permits
them
to
be
as
much
beasts
as
they
will
,
or
can
;
and
yet
tells
them
on
the
other
,
that
they
are
the
more
men
for
it
.
Sure
't
is
not
strange
that
a
hook
thus
doubly
baited
should
catch
many
.
Either
of
those
allurements
single
,
we
see
has
force
enough
.
The
charms
of
sensuality
are
so
fascinating
,
that
even
those
who
believe
another
world
,
and
the
severe
revenges
that
will
there
attend
their
Luxuries
,
yet
chuse
to
take
them
in
present
with
all
the
dismal
reversions
.
And
then
sure
it
cannot
but
be
very
good
news
to
such
a
one
to
be
told
,
that
that
after-reckoning
is
but
a
false
alarm
;
and
his
great
willingness
to
have
it
true
,
will
easily
incline
him
to
believe
it
is
so
.
And
doubtless
were
Atheism
traced
up
to
its
first
causes
,
this
would
be
found
the
most
operative
;
't
is
so
convenient
for
a
man
that
will
have
no
God
to
controul
or
restrain
him
,
to
have
none
to
punish
him
neither
;
that
that
utility
passes
into
argument
,
and
he
will
rather
put
a
cheat
upon
his
understanding
,
by
concluding
there
is
no
future
account
,
then
leave
such
a
sting
in
his
plesures
,
as
the
remembrance
of
it
must
needs
prove
.
This
seems
to
be
the
original
and
first
rise
of
this
impiety
,
it
being
impossible
for
any
man
that
sees
the
whole
,
nay
but
the
smallest
part
of
the
Universe
,
to
doubt
of
a
first
and
supreme
Being
,
until
from
the
consciousness
of
his
provocations
,
it
becomes
his
interest
there
should
be
none
.
4.
THIS
is
indeed
,
considering
the
depravation
of
the
world
,
a
pretty
fast
tenure
for
Atheism
to
hold
by
;
yet
it
has
of
late
twisted
its
cord
,
and
got
that
other
string
to
its
bow
we
before
mentioned
.
It
s
bold
monopolizing
of
wit
and
reason
compels
,
as
the
other
invited
men
.
This
we
may
indeed
call
the
Devils
press
,
by
which
he
hath
filled
up
his
Troops
:
men
are
afraid
for
being
reproached
for
silly
and
irrational
,
in
giving
themselves
up
to
a
blind
belief
of
what
they
do
not
see
.
And
this
bugbear
frights
them
from
their
religion
;
resolving
they
will
be
no
fools
for
Christs
sake
,
1
Cor.
4.13
.
I
dare
appeal
to
the
breasts
of
many
in
this
age
,
whether
this
have
not
bin
one
of
the
most
prevalent
temtations
with
them
to
espouse
the
tenet
:
and
tho
perhaps
they
at
first
took
it
up
,
only
in
their
own
defence
,
for
fear
of
being
thought
fools
,
yet
that
fear
soon
converts
into
ambition
of
being
thought
Wits
.
They
do
not
satisfie
themselves
with
deserting
their
Religion
,
unless
they
revile
it
also
;
remembring
how
themselves
were
laught
out
of
it
,
they
essay
to
do
the
like
by
others
.
Yea
so
zealous
propugners
are
they
of
their
negative
Creed
,
that
they
are
importunately
diligent
to
instruct
men
in
it
,
and
in
all
the
little
sophistries
and
colours
for
defending
it
:
so
that
he
that
would
mesure
the
Opinions
by
their
industry
,
and
the
remissness
of
Believers
,
would
certainly
think
that
the
great
interest
of
Eternity
lay
wholly
on
their
side
.
Yet
I
take
not
this
for
any
argument
of
the
confidence
of
this
perswasion
,
but
the
contrary
:
for
we
know
they
are
not
the
secure
,
but
the
desperate
undertakings
,
wherein
men
are
most
desirous
of
partners
,
and
there
is
somwhat
of
horror
in
an
uncouth
way
,
which
makes
men
unwilling
to
travel
it
alone
.
5.
THE
truth
is
,
tho
these
men
speak
big
,
and
prescribe
as
positively
to
their
pupils
,
as
if
they
had
some
counter
revelation
to
confute
those
of
Moses
and
Christ
;
yet
were
their
secret
thoughts
laid
open
,
there
would
scarce
be
found
the
like
assurance
there
.
I
will
not
say
to
what
reprobate
sense
some
particular
persons
may
have
provoked
God
to
deliver
them
,
but
in
the
generality
,
I
believe
one
may
affirm
,
that
there
is
seldom
an
infidelity
so
sanguine
as
to
exclude
all
fears
.
Their
most
bold
Thesis
,
That
there
is
no
God
,
no
Judgment
,
no
Hell
,
is
often
met
with
an
inward
tremulous
Hypothesis
,
What
if
there
be
?
I
dare
in
this
remit
me
to
themselves
,
and
challenge
(
not
their
consciences
,
who
profess
to
have
none
,
but
)
their
natural
Ingenuity
to
say
,
whether
they
have
not
somtimes
such
damps
and
shiverings
within
them
.
If
they
shall
say
,
that
these
are
but
the
reliques
of
prepossession
and
education
,
which
their
reason
soon
dissipates
,
Let
me
then
ask
them
farther
,
whether
they
would
not
give
a
considerable
sum
to
be
infallibly
ascertained
there
were
no
such
thing
:
now
no
sensible
man
would
give
a
farthing
to
be
secured
from
a
thing
which
his
reason
tells
him
is
impossible
;
therefore
if
they
would
give
any
thing
(
as
I
dare
say
they
themselves
cannot
deny
that
they
would
)
't
is
a
tacite
demonstration
,
that
they
are
not
so
sure
as
they
pretend
to
be
.
6.
I
might
here
join
issue
upon
the
whole
,
and
press
them
with
the
unreasonableness
,
the
disingenuousness
of
embracing
a
Profession
to
which
their
own
hearts
have
an
inward
reluctance
,
nay
the
imprudence
of
governing
their
lives
by
that
position
,
which
for
ought
they
know
may
be
(
nay
they
actually
fear
is
)
false
,
and
if
it
be
,
must
inevitably
immerse
them
in
endless
ruin
.
But
I
must
remember
my
design
limits
me
only
to
the
faults
of
the
Tongue
,
and
therefore
I
must
not
follow
this
chase
beyond
those
bounds
.
I
shall
only
extend
it
to
my
proper
subject
,
that
of
Atheistical
talk
,
wherein
they
make
as
mad
an
adventure
as
in
any
other
of
their
enormous
practices
,
nay
perhaps
in
some
respects
a
worse
.
7.
IN
the
first
place
't
is
to
be
considered
,
that
if
there
be
a
God
,
he
,
as
well
as
men
,
may
be
provoked
by
our
words
as
well
as
deeds
.
Secondly
,
't
is
possible
he
may
be
more
.
Our
ill
deeds
may
be
don
upon
a
vehement
impulse
of
temtation
;
some
profit
or
pleasures
may
transport
and
hurry
us
;
and
they
may
at
least
have
this
alleviation
,
that
we
did
them
to
please
or
advantage
our selves
,
not
to
spight
God.
But
Atheistical
words
cannot
be
so
palliated
:
they
are
arrows
directly
shot
against
Heaven
,
and
can
come
out
of
no
quiver
but
malice
:
for
't
is
certain
there
never
was
man
that
said
,
There
was
no
God
,
but
he
wished
it
first
.
We
know
what
an
enhancement
our
injuries
to
each
other
receive
from
their
being
malicious
:
and
sure
they
will
do
so
much
more
to
God
,
whose
principal
demand
from
us
is
,
that
we
give
him
our
heart
.
But
thirdly
,
This
implieth
a
malice
of
the
highest
sort
.
Human
spight
is
usually
confined
within
some
bounds
,
aims
somtimes
at
the
goods
,
somtimes
at
the
fame
,
at
most
but
at
the
life
of
our
Neighbor
:
but
here
is
an
accumulation
of
all
those
,
back'd
with
the
most
prodigious
insolence
.
'T
is
God
only
that
has
power
of
annihilation
,
and
we
(
vile
Worms
)
seek
here
to
steal
that
incommunicable
right
,
and
retort
it
upon
Himself
,
and
by
an
anticreative
power
,
would
unmake
Him
who
has
made
us
.
Nay
lastly
,
by
this
we
have
not
only
the
utmost
guilt
of
single
rebels
,
but
we
become
ring-leaders
also
,
draw
in
others
to
that
accursed
association
:
for
't
is
only
this
liberty
of
Discourse
that
hath
propagated
Atheism
.
The
Devil
might
perhaps
by
inward
suggestions
have
drawn
in
here
and
there
a
single
Proselyte
;
but
he
could
never
have
had
such
numbers
,
had
he
not
used
some
as
decoies
to
ensnare
others
.
8.
AND
now
let
the
brisk
Atheist
a
little
consider
,
what
these
aggravations
will
amount
to
.
'T
was
good
counsel
was
given
to
the
Athenians
,
to
be
very
sure
Philip
was
dead
,
before
they
expressed
their
joy
at
his
death
,
lest
they
might
find
him
alive
to
revenge
that
hasty
triumph
.
And
the
like
I
may
give
to
these
men
,
Let
them
be
very
sure
there
is
no
God
,
before
they
presume
thus
to
defy
him
,
lest
they
find
him
at
last
assert
his
being
in
their
destruction
.
Certainly
nothing
less
then
a
demonstration
can
justify
the
reasonableness
of
such
a
daring
.
And
when
they
can
produce
that
,
they
have
so
far
outgon
all
the
comprehensions
of
mankind
,
they
may
well
challenge
the
liberty
of
their
Tongue
,
and
say
,
They
are
their
own
,
who
is
Lord
over
them
,
Psalm
12.4
.
6.
BUT
'till
this
be
don
,
't
were
well
they
would
soberly
ballance
the
hazards
of
this
liberty
with
the
gains
of
it
.
The
hazards
are
of
the
most
dreadful
kind
,
the
gains
of
the
slightest
:
the
most
is
but
a
vain
applause
of
wit
,
for
an
impious
jest
,
or
of
reason
for
a
deep
considerer
:
and
yet
even
for
that
they
must
incroach
on
the
Devils
right
too
,
who
is
commonly
the
promter
,
and
therefore
if
there
be
any
credit
in
it
may
justly
challenge
it
.
Indeed
't
is
to
be
feared
he
will
at
last
prove
the
master
wit
,
when
as
for
those
little
loans
he
makes
them
,
he
gets
their
souls
in
morgage
.
Would
God
they
would
consider
betimes
,
what
a
woful
raillery
that
will
be
,
which
for
ought
they
know
may
end
in
gnashing
of
teeth
.
10.
THE
next
impiety
of
the
Tongue
,
is
Swearing
,
that
foolish
sin
,
which
plaies
the
Platonic
to
damnation
,
and
courts
it
purely
for
it self
;
without
any
of
the
appendant
allurements
which
other
sins
have
:
a
vice
,
which
for
its
guilt
,
may
justify
the
sharpest
;
and
for
its
customariness
,
the
frequentest
invectives
which
can
be
made
against
it
.
But
it
has
bin
assaulted
so
often
by
better
Pens
,
and
has
shewed
it self
so
much
proof
against
all
Homily
,
that
it
is
as
needless
as
di●couraging
a
task
for
me
to
attemt
it
.
'T
is
indeed
a
thing
taken
up
so
perfectly
without
all
sense
,
that
't
is
the
less
wonder
to
find
it
maintain
its
self
upon
the
same
Principle
't
is
founded
,
and
continue
in
the
same
defiance
to
Reason
wherein
it
began
.
11.
ALL
therefore
that
I
shall
say
concerning
it
,
is
to
express
my
wonder
,
how
it
has
made
a
shift
to
twist
it self
with
the
former
sin
of
Atheism
,
by
which
,
according
to
all
rules
of
reasoning
it
seems
to
be
superseded
:
and
yet
we
see
none
own
God
more
in
their
oaths
,
then
those
that
disavow
him
in
their
other
discourse
.
Nay
,
such
men
swear
not
only
to
swell
their
Language
,
and
make
it
sound
more
full
and
blustering
,
but
even
when
they
most
desire
to
be
believed
.
What
an
absurdity
of
wickedness
is
this
?
Is
there
a
God
to
swear
by
,
and
is
there
none
to
believe
in
,
none
to
pray
to
?
We
call
it
frenzy
to
see
a
man
fight
with
a
shadow
:
but
sure
't
is
more
so
,
to
invoke
it
.
Why
then
do
these
men
of
reason
make
such
solemn
appeals
(
for
such
every
Oath
is
)
to
a
mere
Chimera
and
Phantasm
?
It
would
make
one
think
they
had
some
inward
belief
of
a
Deity
,
which
they
upon
surprizal
thus
blurt
out
:
if
it
argue
not
this
,
it
does
somthing
worse
,
and
becomes
an
evidence
how
much
the
appearance
of
a
sin
recommends
it
to
them
,
that
they
thus
catch
at
it
,
without
examining
how
it
will
consist
with
another
they
like
better
.
These
are
indeed
wholesale
chapmen
to
Satan
,
that
do
not
truck
and
barter
one
crime
for
another
,
but
take
the
whole
herd
:
and
tho
by
reason
of
their
disagreeing
kinds
they
are
apt
to
gore
and
worry
each
other
,
yet
he
still
keeps
up
his
old
policy
,
and
will
not
let
one
Devil
cast
out
another
.
A
league
shall
be
made
between
the
most
discordant
sins
,
and
there
shall
be
God
,
or
there
shall
be
none
,
according
as
opportunity
serves
to
provoke
him
:
so
assuming
to
himself
a
power
which
even
Omnipotence
disclaims
,
the
reconciling
contradictions
.
And
he
succeeds
it
in
as
far
as
his
concerns
reaches
:
for
tho
he
cannot
solve
the
repugnancies
in
reason
,
yet
as
long
as
he
can
unite
the
sins
in
mens
practice
,
he
has
his
design
;
nay
,
has
at
once
the
gain
and
the
sport
of
fooling
these
great
pretenders
to
ratiocination
.
12.
A
third
sort
of
impious
discourse
there
is
,
which
yet
is
bottom'd
on
the
most
sacred
,
I
mean
those
profane
paraphrases
that
are
usually
made
upon
the
Holy
Text
,
many
making
it
the
subject
of
their
cavils
,
and
others
of
their
mirth
.
Some
do
it
out
of
the
former
Atheistical
principle
,
and
I
cannot
but
confess
they
act
consonantly
to
themselves
in
it
,
for
't
is
but
a
needful
artifice
for
men
to
disparage
those
testimonies
,
which
they
fear
may
be
brought
against
them
.
But
there
are
others
who
not
only
profess
a
God
,
but
also
own
the
sacred
Scripture
for
his
word
,
and
yet
use
it
as
coursly
as
the
others
.
And
these
I
confess
,
are
riddles
of
profaneness
,
that
hang
,
as
some
have
pictured
Solomon
between
Heaven
and
Hell
,
borrow
the
Christian
Faith
,
and
the
Atheists
drollery
upon
it
:
and
't
is
hard
to
say
in
which
they
are
more
in
earnest
.
It
is
indeed
scandalous
to
see
,
to
what
despicable
uses
those
holy
Oracles
are
put
:
such
as
should
a
Heathen
observe
,
he
would
little
suspect
them
to
be
own'd
by
us
as
the
rule
of
our
Religion
,
and
could
never
think
they
were
ever
meant
for
any
thing
beyond
a
whet-stone
for
wit.
One
tries
his
Logic
upon
them
,
and
objects
to
the
sense
;
another
his
Rhetoric
,
and
quarrels
at
the
phrase
;
a
third
his
contrivance
,
and
thinks
he
could
have
woven
the
parts
with
a
better
contexture
:
never
considering
,
that
unless
they
could
confute
the
Divinity
of
their
original
,
all
these
accusations
are
nothing
else
but
direct
blasphemy
,
the
making
God
such
a
one
as
themselves
,
Psal.
50.21
.
and
charging
him
with
those
defects
which
are
indeed
their
own
.
They
want
learning
or
industry
to
sound
the
depth
of
those
sacred
tresures
,
and
therefore
they
decry
the
Scripture
as
mean
and
poor
;
and
to
justify
their
own
wisdom
,
dispute
Gods.
This
is
as
if
the
mole
should
complain
the
Sun
is
dark
,
because
he
dwells
under
ground
,
and
sees
not
his
splendor
.
Men
are
indeed
in
all
instances
apt
to
speak
ill
of
all
things
they
understand
not
,
but
in
none
more
then
this
.
Their
ignorance
of
local
Customs
,
Idioms
of
Language
,
and
several
other
circumstances
,
renders
them
incompetent
Judges
(
as
has
bin
excellently
evinced
by
a
late
Author
.
)
T
will
therefore
befit
them
,
either
to
qualifie
themselves
better
,
or
to
spare
their
Criticisms
.
But
upon
the
whole
,
I
think
I
may
challenge
any
ingenious
man
,
to
produce
any
Writing
of
that
antiquity
,
whose
phrase
and
genious
is
so
accomodated
to
all
successions
of
Ages
.
Stiles
and
waies
of
address
we
know
grow
obsolete
,
and
are
almost
antiquated
as
garments
:
and
yet
after
so
long
a
tract
of
time
,
the
Scripture
must
(
by
considering
men
)
be
confest
to
speak
not
only
properly
,
but
often
politely
and
elegantly
to
the
present
age
:
a
great
argument
that
it
is
the
dictate
of
him
that
is
,
The
same
yesterday
,
to
day
,
and
for
ever
,
Heb.
13.7
.
13.
BUT
besides
these
more
solemn
Traducers
,
there
are
a
lighter
ludicrous
sort
of
Profaners
,
who
use
the
Scripture
as
they
do
odd
ends
of
Plaies
,
to
furnish
out
their
Jests
;
clothe
all
their
little
impertinent
conceits
in
its
Language
,
and
debase
it
by
the
mixture
of
such
miserable
trifles
,
as
themselves
would
be
ashamed
of
,
were
they
not
heightned
and
inspirited
by
that
profaneness
.
A
Bible
phrase
serves
them
in
discourse
as
the
haut-goust
do's
in
diet
,
to
give
a
relish
to
the
most
insipid
stuff
.
And
were
it
not
for
this
Magazine
,
a
great
many
mens
raillery
would
want
supplies
:
for
there
are
divers
who
make
a
great
noise
of
wit
,
that
would
be
very
mute
if
this
one
Topic
were
barr'd
them
.
And
indeed
it
seems
a
tacite
confession
,
that
they
have
little
of
their
own
,
when
they
are
fain
thus
to
commit
sacriledg
to
drive
on
the
Trade
.
But
sure
't
is
a
pitiful
pretence
to
Ingenuity
that
can
be
thus
kept
up
,
there
being
little
need
of
any
other
faculty
but
memory
to
be
able
to
cap
Texts
.
I
am
sure
such
repetitions
out
of
other
books
would
be
thought
pedantic
and
silly
.
How
ridiculous
would
a
man
be
,
that
should
alwaies
enter
lard
his
discourse
with
fragments
of
Horace
,
or
Virgil
,
or
the
Aphorisms
of
Pythagoras
,
or
Seneca
?
Now
't
is
too
evident
,
that
it
is
not
from
any
speculative
esteem
of
sacred
Writ
,
that
it
is
so
often
quoted
:
and
why
should
it
then
be
thought
a
specimen
of
wit
to
do
it
there
,
when
't
is
folly
in
other
instances
?
The
truth
is
,
't
is
so
much
the
reserve
of
those
who
can
give
no
better
testimony
of
their
parts
,
that
methinks
upon
that
very
score
it
should
be
given
over
by
those
that
can
.
And
sure
were
it
possible
for
any
thing
that
is
so
bad
to
grow
unfashionable
,
the
world
has
had
enough
of
this
to
be
cloied
with
it
:
but
how
fond
soever
men
are
of
this
divertisement
,
't
will
finally
prove
that
mirth
Solomon
speaks
of
,
which
ends
in
heaviness
,
Prov.
14.13
.
for
certainly
whether
we
estimate
it
according
to
human
or
divine
mesures
,
it
must
be
a
high
provocation
of
God.
14.
LET
any
of
us
but
put
the
case
in
our
own
persons
:
suppose
we
had
written
to
friend
,
to
advertise
him
of
things
of
the
greatest
importance
to
himself
,
had
given
him
ample
and
exact
instructions
,
back'd
them
with
earnest
exhortations
and
conjurings
not
to
neglect
his
own
concern
;
and
lastly
,
enforced
all
with
the
most
moving
expressions
of
kindness
and
tenderness
to
him
:
suppose
,
I
say
,
that
after
all
this
,
the
next
news
we
should
hear
of
that
letter
,
were
to
have
it
put
in
doggrel
rime
,
to
be
made
sport
for
the
rabble
,
or
at
the
best
have
the
most
eminent
phrases
of
it
pickt
out
and
made
a
common
by-word
:
I
would
fain
know
how
any
of
us
would
resent
such
a
mixture
of
ingratitude
and
contumely
.
I
think
I
need
make
no
minute
application
.
The
whole
design
of
the
Bible
do's
sufficiently
answer
,
nay
out-go
the
first
part
of
the
parallel
,
and
God
knows
our
vile
usage
of
it
do's
too
much
(
I
fear
too
literally
)
adapt
the
latter
.
And
if
we
think
the
affront
to
base
for
one
of
us
,
can
we
believe
God
will
take
it
in
good
part
?
That
were
to
make
him
not
only
more
stupid
then
any
man
,
but
as
much
so
as
the
heathen
Idols
,
that
have
eies
and
see
not
,
Pselm
115.5
.
And
't
is
sure
,
the
highest
madness
in
the
world
,
for
any
man
that
believes
that
there
is
a
God
,
to
imagine
he
will
finally
sit
down
by
such
usage
.
15.
BUT
if
we
weigh
it
in
the
scale
of
religion
;
the
crime
will
yet
appear
more
heinous
.
Mere
natural
Piety
has
taught
men
to
receive
the
Responses
of
their
Gods
with
all
possible
veneration
.
What
applications
had
the
Delphic
Oracle
from
all
parts
,
and
from
all
ranks
of
men
?
What
confidence
had
they
in
its
prediction
,
and
what
obedience
did
they
pay
to
its
advice
?
If
we
look
next
into
the
Mosaical
Oeconomy
,
we
shall
see
with
what
dreadful
Solemnities
that
Law
was
promulged
,
what
an
awful
reverence
was
paid
to
the
Mount
whence
it
issued
,
how
it
was
fenced
from
any
rude
intrusions
either
of
Men
or
Beasts
:
and
after
it
was
written
in
Tables
,
all
the
whole
equipage
of
the
Tabernacle
,
was
designed
only
for
its
more
decent
Repository
,
the
Ark
it self
receiving
its
value
only
from
what
it
had
in
custody
.
Yea
such
a
hallowing
influence
had
it
,
as
transfused
a
relative
sanctity
even
to
the
meanest
Utensils
,
none
of
which
were
after
to
be
put
to
common
uses
:
the
very
Perfume
was
so
peculiar
and
sacred
,
that
it
was
a
capital
crime
to
imitate
the
composition
.
Afterwards
,
when
more
of
the
Divine
Revelations
were
commieted
to
Writing
,
the
Jews
were
such
scrupulous
reverers
of
it
,
that
't
was
the
business
of
the
Masorites
,
to
number
not
only
the
Sections
and
Lines
,
but
even
the
words
and
letters
of
the
Old
Testament
,
that
by
that
exact
calculation
they
might
the
better
secure
it
from
any
surreptitious
practices
.
19.
AND
sure
the
New
Testament
is
not
of
less
concern
then
the
Old
:
nay
the
Apostle
asserts
it
to
be
of
far
greater
,
and
which
we
shall
be
more
accountable
for
,
For
if
the
word
spoken
by
Angels
were
stedfast
,
and
every
transgression
and
disobedience
received
a
just
recompence
,
how
shall
we
escape
if
we
neglect
so
great
salvation
,
which
at
the
first
began
to
be
spoken
to
us
by
the
Lord
,
and
was
confirmed
unto
us
by
them
that
heard
him
?
Heb.
2.23
.
And
it
is
in
another
place
the
inference
of
the
same
Apostle
,
from
the
excellency
of
the
Gospel
above
the
Law
,
that
we
should
serve
God
acceptably
with
reverence
and
godly
fear
,
Heb.
12.28
.
And
certainly
't
is
but
an
ill
essay
of
that
reverence
and
godly
fear
,
to
use
that
very
Gospel
so
irreverently
and
ungodly
as
men
now
do
.
If
we
pass
from
the
Apostolic
to
the
next
succeeding
ages
of
the
Church
,
we
find
the
Primitive
Christians
look'd
on
their
Bibles
as
their
most
important
tresure
.
Such
was
the
outward
respects
they
paid
to
them
,
(
of
which
the
standing
up
at
the
reading
of
the
Gospel
,
still
in
use
among
us
,
is
a
faint
memorial
)
that
the
Heathen
Persecutors
made
it
one
part
of
their
examination
of
the
Christians
brought
to
their
Tribunals
,
What
those
Books
were
which
they
adored
while
they
read
them
?
Such
was
their
intimate
esteem
,
that
they
exposed
all
things
else
to
the
rapine
of
their
Enemies
,
so
they
might
secure
those
Volumes
.
Nor
was
this
only
a
heroic
piece
of
zeal
in
some
,
but
indispensably
required
of
all
:
insomuch
,
that
when
in
the
heat
of
Persecution
,
they
were
commanded
to
deliver
up
their
Bibles
to
be
burnt
,
the
Church
gave
no
indulgence
for
that
necessity
of
the
Times
,
but
exhorted
men
rather
to
deliver
up
their
lives
:
and
those
whose
courage
failed
them
in
the
encounter
,
were
not
only
branded
by
the
infamous
name
of
Traditors
,
but
separated
from
the
communion
of
the
Faithful
,
and
not
readmitted
till
after
many
years
of
the
severest
penance
.
17.
I
have
given
this
brief
narration
,
with
a
desire
,
that
the
Reader
will
compare
the
practice
of
former
Times
with
those
of
the
present
,
and
see
what
he
can
find
either
among
Heathens
,
Jews
,
or
Christians
,
that
can
at
all
patronize
our
profaneness
.
There
was
no
respect
thought
too
much
for
the
false
Oracles
of
a
falser
God
:
and
yet
we
think
no
contemts
too
great
for
those
of
the
true
.
The
Moral
Law
was
so
sacred
to
the
Jews
,
that
no
parts
of
its
remotest
retinue
,
those
ceremonial
attendants
,
were
to
be
look'd
on
as
common
:
and
we
who
are
equally
obliged
by
that
Law
,
laugh
at
that
by
which
we
must
one
day
be
judged
.
The
Ritual
,
the
Preceptive
,
the
Prophetic
,
and
all
other
parts
of
sacred
Writ
,
were
most
sedulously
,
most
religiously
guarded
by
them
:
and
we
look
upon
them
as
a
Winter
nights
tale
,
from
which
to
fetch
matter
of
sport
and
merriment
.
Lastly
,
the
first
Christians
paid
a
veneration
to
,
nay
sacrificed
their
Lives
to
rescue
their
Bibles
from
the
unworthy
usage
of
the
Heathens
,
and
we
our selves
expose
them
to
worse
:
they
would
but
have
burnt
them
;
we
scorn
and
vilify
them
,
and
outvy
even
the
Persecutors
malice
with
our
contemt
.
These
are
miserable
Antithesis's
;
yet
this
God
knows
is
the
case
with
too
many
.
I
wonder
what
new
state
of
Felicity
hereafter
these
men
have
fancied
to
themselves
:
for
sure
they
cannot
think
these
retrograde
steps
can
ever
bring
them
so
much
as
to
the
Heathens
Elyzium
,
much
less
the
Christians
Heaven
.
18.
IT
will
therefore
concern
those
who
do
not
quite
renounce
their
claim
to
that
Heaven
,
to
consider
soberly
,
how
inconsistent
their
practice
is
with
those
hopes
.
A
man
may
have
a
great
Estate
conveid
to
him
;
but
if
he
will
madly
burn
,
or
childishly
make
paper
Kites
of
his
Deeds
,
he
forfeits
his
Title
with
his
Evidence
:
and
those
certainly
that
deal
so
with
the
Conveiances
of
their
Eternal
Inheritance
.
will
not
speed
better
.
If
they
will
thus
dally
and
play
with
them
,
God
will
be
as
little
in
earnest
in
the
performance
,
as
they
are
in
the
reception
of
the
promises
;
nay
he
will
take
his
turn
of
mocking
too
,
and
when
their
scene
of
mirth
is
over
,
his
will
begin
.
A
dreadful
menace
of
this
we
have
,
Prov.
1.24
.
which
deserves
to
be
set
down
at
large
,
Because
I
have
called
,
and
ye
refused
,
I
have
stretched
out
my
hand
▪
and
no
man
regarded
:
But
ye
have
set
at
noughe
all
my
counsel
,
and
would
none
of
my
reproof
,
I
also
will
laugh
at
your
calamity
,
I
will
mock
when
your
fear
cometh
.
When
your
fear
cometh
as
desolation
,
and
your
destruction
cometh
as
a
whirlwind
:
when
distress
and
anguish
cometh
upon
you
,
then
shall
they
call
upon
me
,
but
I
will
not
answer
,
they
shall
seek
me
early
,
but
they
shall
not
find
me
.
Would
God
I
could
as
well
transcribe
this
Text
into
mens
hearts
,
and
there
would
need
no
more
to
secure
the
whole
Canon
of
Scripture
from
their
profanation
.
Could
men
but
look
a
little
before
them
,
and
apprehend
how
in
the
daies
of
their
distress
and
agony
,
they
will
gasp
for
those
comforts
which
they
now
turn
into
ridicule
;
they
would
not
thus
madly
defeat
themselves
,
cut
off
their
best
and
only
reserve
,
and
with
a
pitiful
contemt
cast
away
those
Cordials
,
which
will
then
be
the
only
support
of
their
fainting
spirits
.
As
for
those
who
deride
Scripture
upon
Atheistical
grounds
,
all
I
shall
say
,
is
,
to
refer
to
what
I
have
said
in
the
beginning
of
this
Section
;
they
had
need
be
very
well
assured
that
foundation
be
not
sandy
:
for
if
it
be
,
this
reproching
Gods
Word
will
be
a
considerable
addition
to
the
guilt
of
all
their
other
hostility
,
and
how
jolly
soever
they
seem
at
present
,
it
may
be
when
that
question
they
are
so
willing
to
take
for
granted
,
is
by
death
drawing
near
a
decision
,
some
of
their
confidence
will
retire
,
and
leave
them
in
an
amazed
expectation
of
somwhat
,
which
they
are
sure
cannot
be
good
for
them
,
who
have
so
ill
provided
for
it
.
Then
perhaps
their
merry
vein
will
fail
them
,
and
not
their
infidelity
,
but
their
despair
may
keep
them
from
invocating
that
Power
they
have
so
long
derided
.
'T
is
certain
it
has
so
happened
with
some
:
for
as
Practical
,
so
Speculative
wickedness
,
has
usually
another
aspect
,
when
it
stands
in
the
shadow
of
death
,
then
in
the
dazling
beams
of
health
and
vigor
.
It
would
therefore
be
wisdom
before-hand
to
draw
it
out
of
this
deceitful
light
,
and
by
sober
serious
thoughts
place
it
as
near
as
may
be
in
those
circumstances
in
which
't
will
then
appear
:
and
then
sure
to
hearts
that
are
not
wholly
petrified
,
't
will
seem
safer
to
own
a
God
early
and
upon
choice
,
then
late
upon
compulsion
.
19.
HOWEVER
,
if
they
will
not
yield
themselves
Homagers
,
yet
the
mere
possibility
of
their
being
in
the
wrong
,
should
methinks
perswade
them
at
least
to
be
civil
adversaries
.
A
generous
man
will
not
pursue
even
a
falling
enemy
with
revilings
and
reproach
,
much
less
will
a
wise
man
do
it
to
one
who
is
in
any
the
lest
probability
of
revenging
it
:
it
being
a
received
Maxim
,
That
there
is
no
greater
folly
,
then
for
a
man
to
let
his
to●gue
betray
him
to
mischief
.
Let
it
therefore
in
this
case
at
least
stand
neuter
,
that
if
by
their
words
they
be
not
justified
,
yet
by
their
words
they
may
not
be
condemned
.
They
can
be
no
loosers
by
it
:
for
at
the
utmost
,
't
is
but
keeping
in
a
little
unsavory
breath
,
which
(
supposing
no
God
to
be
offended
with
it
)
is
yet
nauseous
to
all
those
men
who
believe
there
is
one
.
To
those
indeed
who
have
a
zeal
for
their
Faith
,
there
can
be
no
Discourse
so
intolerable
,
so
disobliging
:
it
turns
conversation
into
skirmishing
,
and
perpetual
disputes
.
The
Egyptians
were
so
zealous
for
their
brutish
Deities
,
that
Moses
presumed
the
Israelites
sacrificing
of
those
Beasts
they
adored
,
must
needs
set
them
in
an
uproar
,
Exod.
8.26
.
And
sure
,
those
who
do
acknowledge
a
Divine
Power
,
cannot
contentedly
sit
by
to
hear
him
blasphemed
.
'T
is
true
,
there
are
some
so
cool
,
that
,
they
are
of
the
same
mind
for
God
,
that
Gideons
father
was
for
Baal
,
Judg.
6.31
.
Let
him
plead
for
himself
,
they
will
not
appear
in
his
defence
:
yet
even
these
have
a
secret
consciousness
that
they
ought
to
do
so
,
and
therefore
have
some
uneasiness
in
being
put
to
the
Test
:
so
that
it
cannot
be
a
pleasant
entertainment
even
for
them
.
And
therefore
those
who
have
no
fear
of
God
to
restrain
them
,
should
methinks
,
unless
they
be
perfectly
of
the
temper
of
the
unjust
Judg
,
Luke
17.1
.
in
respect
of
men
,
abstain
from
all
sorts
of
impious
discourse
;
and
at
least
be
civil
,
tho
they
will
not
be
pious
.
SECT
.
IV.
Of
Detraction
.
WE
have
seen
in
the
last
Section
,
the
insolence
of
the
Tongue
towards
God
;
and
sure
we
cannot
expect
it
should
pay
more
reverence
to
men
.
If
there
be
those
that
dare
stretch
their
mouths
against
Heaven
,
Psalm
7.39
.
we
are
not
to
wonder
if
there
be
more
that
will
shoot
their
arrows
,
even
bitter
words
,
against
the
best
on
Earth
,
Psalm
64.3
.
I
shall
not
attempt
to
ransack
the
whole
quiver
,
by
shewing
every
particular
sort
of
verbal
injuries
which
relate
to
our
neighbors
,
but
rather
chuse
out
some
few
which
either
for
the
extraordinariness
of
their
guilt
,
or
the
frequency
of
their
practice
are
the
most
eminent
.
I
begin
with
Detraction
,
in
which
both
those
qualities
concur
:
for
as
in
some
instances
't
is
one
of
the
highest
sins
,
so
in
the
general
't
is
certainly
one
of
the
most
common
,
and
by
being
so
becomes
insensible
.
This
vice
(
above
all
others
)
seems
to
have
maintained
not
only
its
Empire
,
but
its
reputation
too
.
Men
are
not
yet
convinced
heartily
that
it
is
a
sin
:
or
if
any
,
not
of
so
deep
a
die
,
or
so
wide
an
extent
as
indeed
it
is
.
They
have
,
if
not
false
,
yet
imperfect
notions
of
it
,
and
by
not
knowing
how
far
its
Circle
reaches
,
do
often
like
young
Conjurers
,
step
beyond
the
limits
of
their
safety
.
THIS
I
am
the
apter
to
believe
,
because
I
see
some
degree
of
this
fault
cleave
to
those
,
who
have
eminently
corrected
all
other
exorbitancies
of
the
Tongue
.
Many
who
would
startle
at
an
Oath
,
whose
stomachs
as
well
as
consciences
recoil
at
an
obscenity
,
do
yet
slide
glibly
into
a
Detraction
:
which
yet
methinks
,
persons
otherwise
of
strict
conversations
should
not
do
frequently
and
habitually
,
had
not
their
easie
thoughts
of
the
guilt
smoothed
the
way
to
it
.
IT
may
therefore
be
no
unkind
attemt
,
to
try
to
dis-entangle
from
this
snare
by
displaying
it
;
shewing
the
whole
contexture
of
the
sin
,
how
't
is
woven
with
threds
of
different
sizes
,
yet
the
least
of
them
strong
enough
to
nooz
and
intrap
us
.
And
alas
,
if
Satan
fetter
us
,
't
is
indifferent
to
him
whether
it
be
by
a
cable
or
a
hair
.
Nay
,
perhaps
the
smallest
sins
are
his
greatest
stratagems
.
The
finer
his
line
is
spun
,
the
less
shadow
it
casts
,
and
is
less
apt
to
fright
us
from
the
hook
:
and
tho
there
be
much
odds
between
a
talent
of
lead
and
a
grain
of
sand
,
yet
those
grains
may
be
accumulated
till
they
out-weigh
the
talent
.
It
was
a
good
reply
of
Plato's
,
to
one
who
murmured
at
his
reproving
him
for
a
small
matter
,
Custom
,
saies
he
,
is
no
small
matter
.
And
indeed
,
supposing
any
sin
were
so
small
as
we
are
willing
to
fancy
most
,
yet
an
indulgent
habit
,
even
of
that
,
would
be
certainly
ruinous
:
that
Indulgence
being
perfectly
opposite
to
the
love
of
God
,
which
better
can
consist
with
the
indeliberate
commissions
of
many
sins
,
then
with
an
allowed
persistance
in
any
one
.
BUT
in
this
matter
of
Detraction
,
I
cannot
yield
that
any
is
small
,
save
only
comparatively
with
some
other
of
the
same
kind
which
is
greater
:
for
absolutely
considered
,
there
is
even
in
the
very
lowest
degrees
of
it
,
a
flat
contradiction
to
the
grand
rule
of
Charity
,
the
loving
our
Neighbor
as
our selves
.
And
surely
,
that
which
at
once
violates
the
sum
of
the
whole
second
Table
of
the
Law
,
for
so
our
Saviour
renders
it
,
Luke
10.7
.
must
be
look'd
on
as
no
trifling
inconsiderable
guilt
.
To
evidence
this
,
I
shall
in
the
Anatomizing
this
sin
,
apply
this
Rule
to
every
part
of
it
:
first
consider
it
in
gross
,
in
its
entire
body
,
and
after
descend
to
its
several
limbs
.
1.
DETRACTION
in
the
native
importance
of
the
word
,
signifies
the
withdrawing
or
taking
off
from
a
thing
:
and
as
it
is
applied
to
the
reputation
,
it
denotes
the
impairing
or
lessening
a
man
in
point
of
fame
,
rendring
him
less
valued
and
esteemed
by
others
,
which
is
the
final
aim
of
Detraction
,
tho
pursued
by
various
means
.
2.
THIS
is
justly
look'd
on
as
one
of
the
most
unkind
designs
one
man
can
have
upon
another
,
there
being
implanted
in
every
mans
nature
a
great
tenderness
of
Reputation
:
and
to
be
careless
of
it
,
is
lookt
on
as
a
mark
of
a
degenerous
mind
.
On
which
account
Solon
in
his
●aws
presumes
,
that
he
that
will
sell
his
own
fame
,
will
also
sell
the
public
interest
.
'T
is
true
,
many
have
improved
this
too
far
,
blown
up
this
native
spark
into
such
flames
of
Ambition
,
as
has
set
the
World
in
a
combustion
;
Such
as
Alexander
,
Caesar
,
and
others
,
who
sacrificed
Hecatombs
to
their
Fame
,
fed
it
up
to
a
prodigy
upon
a
Canibal
diet
,
the
flesh
of
men
:
yet
even
these
Excesses
serve
to
evince
the
universal
consent
of
mankind
,
that
Reputation
is
a
valuable
and
desirable
thing
.
3.
NOR
have
we
only
the
suffrage
of
man
,
but
the
attestation
of
God
himself
,
who
frequently
in
Scripture
gives
testimony
to
it
:
A
good
name
is
better
then
great
riches
,
Prov.
22.1
.
And
again
,
A
good
name
is
better
then
precious
ointment
,
Eccles.
7.1
.
And
the
more
to
recommend
it
,
he
proposes
it
as
a
reward
to
Piety
and
Vertue
,
as
he
menaces
the
contrary
to
wickedness
.
The
memory
of
the
just
shall
be
blessed
,
but
the
name
of
the
wicked
shall
rot
,
Prov.
10.7
.
And
that
we
may
not
think
this
an
invitation
fitted
only
to
the
Jewish
Oeconomy
,
the
Apostle
goes
farther
,
and
proposes
the
endeavor
after
it
as
a
duty
,
Whatsoever
things
are
of
good
report
,
if
there
be
any
vertue
,
and
if
there
be
any
praise
,
think
on
these
things
,
Phil.
4.8
.
4.
AND
accordingly
good
men
have
in
their
estimate
ranked
their
names
the
next
degree
to
their
Souls
,
preferr'd
them
before
Goods
or
Life
.
Indeed
't
is
that
which
gives
us
an
inferior
sort
of
Immortality
,
and
makes
us
even
in
this
world
survive
our selves
.
This
part
of
us
alone
continues
verdant
in
the
grave
,
and
yields
a
perfume
,
when
we
are
stench
and
rottenness
:
the
consideration
whereof
has
so
prevailed
with
the
more
generous
Heathens
,
that
they
have
cheerfully
quitted
life
in
contemplation
of
it
.
Thus
Epaminondas
alacriously
expired
,
in
confidence
that
he
left
behind
him
a
perpetual
memory
of
the
Victories
he
had
atchieved
for
his
Country
.
Brutus
so
courted
the
fame
of
a
Patriot
,
that
he
brake
through
all
the
obstacles
of
gratitude
and
humanity
to
attemt
it
:
he
cheerfully
bare
the
defeat
of
his
attemt
,
in
contemplation
of
the
glory
of
it
.
'T
were
endless
to
recount
the
stories
of
the
Codri
,
Decii
,
and
Curtii
,
with
the
train
of
those
noble
Heroes
,
who
in
behalf
of
their
Countries
devoted
them selves
to
certain
death
.
5.
BUT
we
need
no
Foreign
Mediums
to
discover
the
value
of
a
good
name
:
let
every
man
weigh
it
but
in
his
own
Scales
,
retire
to
his
Breast
,
and
there
reflect
on
that
impatience
he
has
when
his
own
Repute
is
invaded
.
To
what
dangers
,
to
what
guilts
does
sometimes
the
mere
fancy
of
a
reproach
hurry
men
?
It
makes
them
really
forfeit
that
Vertue
from
whence
all
true
Reputation
springs
;
and
,
like
Esops
Dog
,
lose
the
substance
by
too
greedy
catching
at
the
shadow
;
an
irrefragable
proof
how
great
a
price
they
set
upon
their
Fame
.
6.
AND
then
,
since
Reason
sets
it
at
so
high
a
rate
,
and
Passion
at
a
higher
,
we
we
may
conclude
the
violating
this
interest
,
one
of
the
greatest
injuries
in
Human
commerce
;
such
as
is
resented
not
only
by
the
rash
,
but
the
sober
;
so
that
we
must
pick
out
only
blocks
and
stones
,
the
stupid
and
insensible
part
of
mankind
,
if
we
think
we
can
inflict
this
wound
without
an
afflictive
smart
.
And
tho
the
power
of
Christianity
does
in
some
so
moderate
this
resentment
,
that
none
of
these
blows
shall
recoil
,
no
degree
of
revenge
be
attemted
;
yet
that
does
not
at
all
justify
or
excuse
the
inflicter
.
It
may
indeed
be
a
useful
trial
of
the
patience
and
meekness
of
the
defamed
,
yet
the
defamer
has
not
the
less
either
of
crime
or
danger
:
not
of
crime
,
for
that
is
rather
enhanced
then
abated
by
the
goodness
of
the
person
injured
;
nor
of
danger
,
since
God
is
the
more
immediate
avenger
of
those
who
attemt
not
to
be
their
own
.
But
if
the
injury
meet
not
with
this
meekness
(
as
in
this
vindictive
Age
't
is
manifold
odds
it
will
not
)
it
then
acquires
another
accumulative
guilt
,
stands
answerable
not
only
for
its
own
positive
ill
,
but
for
all
the
accidental
which
it
causes
in
the
sufferer
,
who
by
this
means
is
robb'd
not
only
of
his
repute
,
but
his
innocence
also
,
provoked
to
those
unchristian
returns
,
which
draw
God
also
into
the
enmity
,
and
set
him
at
once
at
war
with
Heaven
and
Earth
.
And
tho
as
to
this
immediate
judgment
,
he
must
bear
his
iniquity
,
answer
for
his
impatience
:
yet
as
in
all
civil
Insurrections
,
the
ring-leader
is
lookt
on
with
a
peculiar
severity
,
so
doubtless
in
this
case
,
the
first
provoker
has
by
his
seniority
and
primogeniture
a
double
portion
of
the
guilt
,
and
may
consequently
expect
of
the
punishment
,
according
to
the
doom
of
our
Saviour
,
Wo
be
to
that
man
by
whom
the
offence
cometh
,
Matth.
28.7
.
8.
INDEED
there
is
such
a
train
of
mischiefs
usually
follow
this
sin
,
that
't
is
scarce
possible
to
make
a
full
estimate
of
its
malignity
.
'T
is
one
of
the
grand
Incendiaries
which
disturbs
the
peace
of
the
world
,
and
has
a
great
share
in
most
of
its
quarrels
.
For
could
we
examine
all
the
feuds
which
harrass
Persons
,
Families
,
nay
somtimes
Nations
too
,
we
should
find
the
greater
part
take
their
rise
from
injurious
reprochful
words
,
and
that
for
one
which
is
commenced
upon
the
intuition
of
any
real
considerable
interest
,
there
are
many
which
owe
their
being
to
this
licentiousness
of
the
Tongue
.
9.
IN
regard
therefore
of
its
proper
guilt
,
and
all
those
remoter
sins
and
miseries
which
ensue
it
,
't
is
every
mans
great
concern
to
watch
over
himself
.
Neither
is
it
less
in
respect
both
of
that
universal
aptness
we
have
to
this
sin
,
and
its
being
so
perpetually
at
hand
;
that
for
others
we
must
attend
occasions
and
convenient
seasons
,
but
the
opportunities
of
this
are
alwaies
ready
:
I
can
do
my
neighbor
this
injury
,
when
I
can
do
him
no
other
.
Besides
the
multitude
of
objects
do
proportionably
multiply
both
the
possibilities
and
incitations
;
and
the
objects
here
are
as
numerous
,
as
there
are
Persons
in
the
World
I
either
know
,
or
have
heard
of
.
For
tho
some
sorts
of
Detractions
seem
confined
to
those
to
whom
we
bear
particular
malice
,
yet
there
are
other
kinds
of
it
more
raging
,
which
fly
indifferently
at
all
.
Lastly
,
this
sin
has
the
aid
almost
of
universal
example
,
which
is
an
advantage
beyond
all
the
others
,
there
being
scarce
any
so
irresistable
insinuation
as
the
practice
of
those
with
whom
we
converse
,
and
no
subject
of
converse
so
common
as
the
defaming
our
Neighbors
.
10.
SINCE
then
the
path
is
so
slippery
,
it
had
not
need
be
dark
too
.
Let
us
then
take
in
the
best
light
we
can
,
and
attentively
view
this
sin
in
its
several
branches
,
that
by
a
distinct
discovery
of
the
divers
acts
and
degrees
of
it
,
we
may
the
better
be
armed
against
them
all
.
SECT
.
V.
Of
Lying
Defamation
.
1.
DETRACTION
being
(
as
we
have
already
said
)
the
lessning
and
impairing
a
man
in
his
repute
,
we
may
resolve
,
that
what
ever
conduces
to
that
end
,
is
properly
a
Detraction
.
I
shall
begin
with
that
which
is
most
eminent
,
the
spreading
of
Defamatory
Reports
.
These
may
be
of
two
kinds
,
either
false
,
or
true
;
which
tho
they
seem
to
be
of
very
different
complexions
,
yet
may
spring
from
the
same
stock
,
and
drive
at
the
same
design
.
Let
us
first
consider
of
the
false
.
2.
AND
this
admits
of
various
circumstances
.
Somtimes
a
man
invents
a
perfect
falsity
of
another
:
somtimes
he
that
does
not
invent
it
,
yet
reports
it
,
tho
he
know
it
to
be
false
:
and
a
third
sort
there
are
,
who
having
not
certain
knowledg
whether
it
be
false
or
no
,
do
yet
divulge
it
as
an
absolute
certainty
,
or
at
least
with
such
artificial
Insinuations
,
as
may
biass
the
hearer
on
that
hand
.
The
former
of
these
is
a
crime
of
so
high
,
so
dis-ingenious
a
nature
,
that
tho
many
are
vile
enough
to
commit
it
,
none
are
so
impudent
as
to
avow
it
.
Even
in
this
age
of
insulting
Vice
,
when
almost
all
other
wickedness
appears
bare-fac'd
,
this
is
fain
to
keep
on
the
vizard
.
No
man
will
own
himself
a
false
accuser
:
for
if
modesty
do
not
restrain
him
,
yet
his
very
malice
will
;
since
to
confess
would
be
but
to
defeat
his
design
.
Indeed
it
is
of
all
other
sins
the
most
Diabolical
,
it
being
a
conjunction
of
two
of
Satans
most
essential
properties
,
Malice
and
Lying
.
We
know
't
is
his
peculiar
title
to
be
the
Accuser
of
the
brethren
:
and
when
we
transcribe
his
copy
,
we
also
assume
his
nature
,
intitle
our selves
to
a
descent
from
him
,
Ye
are
of
your
father
the
Devil
,
Joh.
8.44
.
We
are
by
it
render'd
a
sort
of
Iacubus
brats
,
the
inf●mous
Progenies
of
the
Lying
spirit
.
It
is
indeed
a
sin
of
so
gross
,
so
formidable
a
bulk
,
that
there
needs
no
help
of
Optics
to
render
it
discernible
,
and
therefore
I
need
not
farther
expatiate
on
it
.
3.
The
next
degree
is
not
much
short
of
it
;
what
it
wants
is
rather
of
invention
then
malice
:
for
he
that
will
so
adopt
anothers
lie
,
shews
he
would
willingly
have
bin
its
proper
father
.
It
does
indeed
differ
no
more
then
the
maker
of
adulterate
wares
,
does
from
the
vender
of
them
:
and
certainly
there
cannot
be
a
more
ignominious
Trade
,
then
the
being
Hucksters
to
such
vile
Merchandize
.
Neither
is
the
sin
less
then
the
baseness
:
we
find
the
Lover
of
a
lie
ranked
in
an
equal
form
of
guilt
with
the
Maker
,
Rev.
21.
And
surely
he
must
be
presumed
to
love
it
,
that
can
descend
to
be
the
broker
of
it
,
help
it
to
pass
current
in
the
World.
4.
THE
third
sort
of
Detractors
look
a
little
more
demurely
,
and
with
the
Woman
in
the
Proverbs
.
chap.
30.
wipe
their
mouths
,
and
say
they
have
don
no
wickedness
.
They
do
not
certainly
know
the
falsity
of
what
they
report
,
and
their
ignorance
must
serve
them
as
an
Amulet
against
the
guilt
both
of
deceit
and
malice
:
but
I
fear
it
will
do
neither
.
For
first
,
perhaps
they
are
affectedly
ignorant
:
they
are
so
willing
it
should
be
true
,
that
they
have
not
attemted
to
examine
it
.
But
secondly
,
it
does
not
suffice
that
I
do
not
know
the
falsity
;
for
to
make
me
a
true
speaker
,
't
is
necessary
I
know
the
truth
of
what
I
affirm
.
Nay
,
if
the
thing
were
never
so
true
,
yet
if
I
knew
it
not
to
be
so
,
its
truth
will
not
secure
me
from
being
a
liar
:
and
therefore
whoever
endeavors
to
have
that
receiv'd
for
a
certainty
,
which
himself
knows
not
to
be
so
,
offends
against
truth
.
The
utmost
that
can
consist
with
sincerity
,
is
to
represent
it
to
others
as
doubtful
as
it
appears
to
him
.
Yet
even
that
how
consonant
soever
to
truth
,
is
not
to
charity
.
Even
doubtful
accusations
leave
a
stain
behind
them
,
&
often
prove
indelible
injuries
to
the
party
accused
:
how
much
more
then
do
the
more
positive
and
confident
aspersions
we
have
hitherto
spoken
of
?
Let
me
add
only
this
concerning
this
latter
sort
,
that
they
are
greater
advancers
of
defamatory
designs
,
then
the
very
first
contrivers
.
For
those
upon
a
consciousness
of
their
falsness
,
are
obliged
to
proceed
cautiously
,
to
pick
out
the
credulous
and
least
discerning
persons
,
on
whom
to
impose
their
fictions
,
and
dare
not
produce
them
in
all
companies
for
fear
of
detection
:
but
these
in
confidence
that
the
untruth
(
if
it
be
one
)
lies
not
at
their
door
,
speak
it
without
any
restraint
in
all
places
,
at
all
times
;
and
what
the
others
are
fain
to
whisper
,
they
proclaim
;
like
our
new
Engine
,
which
pretends
to
convey
a
whisper
many
miles
off
.
So
that
as
in
the
case
of
Stealing
't
is
proverbially
said
,
that
if
there
were
no
receivers
there
would
be
no
thieves
;
so
in
this
of
Slander
,
if
there
were
fewer
spreaders
,
there
would
be
fewer
forgers
of
Libels
:
the
manufacture
would
be
discouraged
,
if
it
had
not
these
retailers
to
put
off
the
wares
.
5.
Now
to
apply
these
practices
to
our
rule
of
Duty
,
there
will
need
no
very
close
inspection
to
discern
the
obliquity
.
The
most
superficial
glance
will
evidence
these
several
degrees
of
Slanderers
to
do
what
they
would
not
be
willing
to
suffer
.
Who
among
them
can
be
content
to
be
falsely
aspersed
?
Nay
,
so
far
are
they
from
that
,
that
let
but
the
shadow
of
their
own
calumny
reflect
on
themselves
,
let
any
but
truly
tell
them
that
they
have
falsely
accused
others
,
they
grow
raving
and
impatient
,
like
a
dog
at
a
Looking-glass
,
fiercely
combating
that
Image
which
himself
creates
:
and
how
smoothly
soever
the
original
lie
slides
from
them
,
the
Echo
of
it
grates
their
ears
.
And
indeed
't
is
observable
,
that
those
who
make
the
greatest
havock
of
other
mens
reputation
,
are
the
most
nicely
tender
of
their
own
;
which
sets
this
sin
of
calumny
in
a
most
Diametrical
opposition
to
the
Evangelical
Precept
of
loving
our
neighbors
as
our selves
.
6.
THUS
much
is
discernable
even
in
the
surface
of
the
crime
:
but
if
we
look
deeper
,
and
examine
the
motives
,
we
shall
find
the
foundation
well
agrees
to
the
superstructure
,
they
being
usually
one
of
these
two
,
Malice
or
Interest
.
And
indeed
the
thing
is
so
dis-ingenuous
,
so
contrary
to
the
dictates
of
Humanity
as
well
as
Divinity
,
that
I
must
in
reverence
to
our
common
nature
,
presume
it
must
be
some
very
forcible
impellent
,
that
can
drive
a
man
so
far
from
himself
.
The
Devil
here
plaies
the
Artist
:
and
as
the
fatallest
Poisons
to
man
are
(
they
say
)
drawn
from
human
bodies
,
so
here
he
extracts
the
venem
of
our
Irascible
and
Concupiscible
part
,
and
in
it
dips
those
arrows
,
which
we
thus
shoot
at
one
another
.
7.
'T
is
needless
to
harangue
severally
upon
each
.
The
World
too
experimentally
knows
the
force
of
both
.
Malice
is
that
whirl-wind
,
which
has
shook
States
and
Families
,
no
less
then
private
Persons
;
a
passion
so
impetuous
and
precipitate
,
that
it
often
equally
involves
the
Agent
and
the
Patient
:
a
malicious
man
being
of
like
violence
with
those
who
flung
in
the
three
Children
,
Dan.
3.
consumed
by
those
flames
into
which
he
cast
others
.
As
for
Interest
,
't
is
that
universal
Monarch
to
which
all
other
Empires
are
Tributaries
,
to
which
men
sacrifice
not
only
their
Consciences
and
Innocence
,
but
(
what
is
usually
much
dearer
)
their
Sensualities
and
Vices
.
Those
whom
all
the
Divine
(
either
)
threats
or
promises
,
cannot
perswade
to
mortify
,
nay
but
restrain
one
Lust
;
at
Mammons
beck
will
disclame
many
,
and
force
their
inclinations
to
comply
with
their
Interest
.
8.
AND
whilst
this
sin
of
Calumny
has
two
such
potent
Abettors
,
we
are
not
to
wonder
at
its
growth
:
as
long
as
men
are
malicious
and
designing
,
they
will
be
traducing
;
those
Cyclops's
will
be
perpetually
forming
Thunder-bolts
against
which
no
Innocence
or
Vertue
can
be
proof
.
And
alas
,
we
daily
find
too
great
effects
of
their
industry
.
But
tho
these
are
the
forgers
of
the
more
solemn
deliberate
Calumnies
,
yet
this
sportive
Age
hath
produced
another
sort
;
there
being
men
that
defame
others
by
way
of
divertisement
,
invent
little
stories
that
they
may
find
themselves
exercise
,
and
the
Town
talk
.
This
,
if
it
must
pass
for
sport
,
is
such
as
Solomon
describes
,
Prov.
26.18
,
19.
As
a
mad
man
that
casteth
fire-brands
,
arrows
and
death
,
so
is
he
that
deceiveth
his
neighbor
,
and
saith
,
am
not
I
in
sport
?
He
that
shoots
an
arrow
in
jest
,
may
kill
a
man
in
earnest
;
and
he
that
gives
himself
liberty
to
play
with
his
Neighbors
fame
,
may
soon
play
it
away
.
Most
men
have
such
an
aptness
to
entertain
sinister
opinions
of
others
,
that
they
greedily
draw
in
any
suggestion
of
that
kind
;
and
one
may
as
easily
perswade
the
thirsty
Earth
to
refund
the
Water
she
has
soakt
into
her
veins
,
as
them
to
deposite
a
prejudice
they
have
once
taken
up
.
Therefore
such
experiments
upon
Fame
,
are
as
dangerous
as
that
which
Alexander
is
said
to
have
made
of
the
force
of
Naptha
upon
his
Page
,
from
which
he
scarce
escaped
with
life
.
These
jocular
slanders
are
often
as
mischievous
as
those
of
deeper
design
,
and
have
from
the
slightness
of
the
temtation
an
enhancement
of
guilt
.
For
sure
,
he
that
can
put
such
an
interest
of
his
Neighbors
in
balance
with
a
little
fit
of
laughter
,
sets
it
at
lower
price
then
he
that
hopes
to
enrich
or
advance
himself
by
it
:
and
tho
it
pass
among
some
for
a
specimen
of
Wit
,
yet
it
really
lists
them
among
Solomons
fools
,
who
make
a
mock
at
sin
,
Prov.
14.9
.
In
the
mean
time
,
since
slander
is
a
Plant
that
can
grow
in
all
Soils
;
since
the
frolic
humor
as
well
as
the
morose
betraies
to
the
guilt
,
who
can
hope
to
escape
this
Scourge
of
the
Tongue
,
as
the
Wiseman
calls
it
,
Ec.
26.6
.
which
communicates
with
all
?
Persons
of
all
ranks
do
mutually
asperse
,
and
are
aspersed
:
so
that
he
who
would
not
have
his
credulity
abused
,
has
scarce
a
securer
way
,
then
(
like
that
Astrologer
,
who
made
his
Almanack
give
a
tolerable
account
of
the
weather
by
a
direct
inversion
of
the
common
Prognosticators
)
to
let
his
belief
run
quite
counter
to
reports
.
Yea
so
Epidemic
is
this
Disease
grown
,
that
even
Religion
(
at
least
those
Parties
and
Factions
which
assume
that
name
)
has
got
a
taint
of
it
;
each
Sect
and
Opinion
seeking
to
represent
his
Antagonist
as
odious
as
it
can
.
And
whilst
they
contend
for
speculative
Truth
,
they
by
mutual
calumnies
forfeit
the
practic
:
a
thing
that
justly
excites
the
grief
of
good
men
,
to
see
that
those
who
all
pretend
to
the
same
Christianity
,
should
only
be
unanimous
in
the
violating
that
Truth
and
Charity
it
prescribes
.
10.
AND
if
these
be
the
weapons
of
our
spiritual
warfare
,
what
may
we
think
of
the
carnal
?
How
are
our
secular
animosities
pursued
,
when
our
Speculations
are
thus
managed
?
How
easily
do
we
run
down
the
reputation
of
any
who
stand
in
the
way
either
of
our
spleen
or
avarice
?
When
Josephs
resolute
purity
had
changed
the
scene
of
his
Mistress's
passion
,
she
does
readily
shift
that
of
guilt
too
,
and
fixes
her
crime
upon
him
,
Gen.
39.14
.
So
when
Ziba
had
a
mind
to
undermine
Mephibosheth
in
his
estate
,
he
first
practices
upon
his
fame
in
a
false
accusation
,
2
Sam.
16.3
.
And
alas
,
how
familiarly
do
we
now
see
both
these
scenes
reacted
?
Those
who
will
not
take
vice
in
their
bosoms
,
shall
yet
have
it
bespatter
their
faces
:
they
who
will
not
run
to
the
same
excess
of
riot
,
must
expect
to
be
evil
spoken
of
,
1
Pet.
4.4
.
Nay
not
only
pious
men
,
but
Piety
it self
partakes
of
the
same
fate
,
falls
under
the
two-edg'd
slander
both
of
deceit
and
folly
.
And
if
men
cannot
be
permitted
quietly
to
enjoy
their
Piety
,
much
less
will
they
those
things
whereof
the
World
hath
more
gust
,
I
mean
secular
advantages
.
There
are
still
crimes
to
be
discovered
in
the
possessors
of
Honors
or
Estates
,
and
they
wonderfully
excite
the
zeal
of
those
who
would
supplant
them
.
What
artifices
are
there
to
make
them
appear
unworthy
of
what
they
have
,
that
others
more
unworthy
may
succeed
them
?
Nor
are
those
storms
only
in
the
upper
region
,
in
the
higher
ranks
of
men
;
but
if
we
pass
thro
all
degrees
,
we
shall
find
the
difference
is
rather
in
the
value
of
the
things
,
then
in
the
means
of
pursuing
them
.
He
that
pretends
to
the
meanest
office
,
does
studiously
disparage
his
competitor
,
as
he
that
is
rival'd
for
a
kingdom
.
Nay
,
even
he
that
has
but
a
merry
humor
to
gratify
,
makes
no
scruple
to
do
it
with
the
loss
of
another
mans
reputation
.
11.
THUS
do
we
accomodate
every
petty
temporal
interest
at
the
cost
of
our
eternal
:
and
as
an
unskilful
Fencer
,
whilst
he
is
pursuing
his
thrust
,
exposes
his
body
;
so
whilst
we
thus
actuate
our
own
malice
,
we
abandon
our selves
to
Satans
,
receive
mortal
wounds
from
him
,
only
that
we
may
give
a
few
light
scratches
to
one
another
.
For
as
I
have
before
said
,
there
is
nothing
does
more
secure
his
title
to
us
,
then
this
vice
of
Calumny
,
it
bearing
his
proper
impress
and
figure
.
And
we
may
fear
,
Christ
will
one
day
make
the
same
Judgment
of
Persons
as
he
did
of
Coin
,
and
award
them
to
him
whose
Image
and
superscription
they
bear
,
Matth.
22
:
20.
12.
AND
now
how
great
a
madness
is
it
to
make
costly
Oblations
to
so
vile
an
Idol
?
This
is
indeed
the
worshipping
our
own
Imaginations
,
preferring
a
malicious
fiction
before
a
real
felicity
:
and
is
but
faintly
resembled
by
him
,
who
is
said
to
have
chosen
to
part
with
his
Bishopric
,
rather
then
burn
his
Romance
.
Alas
,
are
there
not
gross
corporal
sins
enough
to
ruine
us
,
but
must
we
have
aëreal
ones
too
,
damn
our selves
with
Chimera's
,
and
by
these
forgeries
of
our
brains
dream
out
selves
to
destruction
?
13.
LET
all
those
then
who
thus
unhappily
employ
their
Inventive
Faculty
,
timely
consider
,
how
unthriving
a
trade
't
is
finally
like
to
prove
;
that
all
their
false
accusations
of
others
will
rebound
in
true
ones
upon
themselves
.
It
does
often
so
in
this
world
,
where
many
times
the
most
clandestine
contrivances
of
this
kind
meet
with
detection
.
Or
if
they
should
happen
to
keep
on
the
disguise
here
,
yet
't
will
infallibly
be
torn
off
at
the
great
day
of
manifestation
,
when
before
God
,
Angels
,
and
Men
,
they
will
be
render'd
infinitly
more
vile
,
then
't
was
possible
for
them
here
to
make
others
.
SECT
.
VI.
Of
Vncharitable
Truth
.
1.
IN
the
next
place
we
are
to
consider
of
the
other
Branch
of
Defamatory
reports
,
viz.
such
as
are
true
:
which
tho
they
must
be
confest
to
be
of
a
lower
form
of
guilt
then
the
former
,
yet
as
to
the
kind
,
they
equally
agree
in
the
definition
of
Detraction
,
since
't
is
possible
to
impair
a
mans
credit
by
true
reports
as
well
as
by
false
.
2.
To
clear
this
I
shall
first
observe
,
that
altho
every
fault
hath
some
penal
effects
which
are
coetanous
to
the
act
,
yet
this
of
Infamy
is
not
so
:
this
is
a
more
remote
consequent
;
that
which
it
immediatly
depends
upon
,
is
the
publishing
.
A
man
may
do
things
,
which
to
God
and
his
own
conscience
render
him
abominable
,
and
yet
keep
his
reputation
with
men
:
but
when
this
stifled
crime
breaks
out
,
when
his
secret
guilts
are
detected
,
then
,
and
not
till
then
,
he
becomes
infamous
:
so
that
altho
his
sin
be
the
Material
,
yet
it
is
the
discovery
that
is
the
formal
cause
of
his
Infamy
.
3.
THIS
being
granted
,
it
follows
,
that
he
that
divulges
an
unknown
conceled
fault
,
stands
accountable
for
all
the
consequences
that
flow
from
that
divulging
;
but
whether
accountable
as
for
guilt
,
must
be
determin'd
by
the
particular
circumstances
of
the
cause
.
So
that
here
we
must
admit
of
an
exception
:
for
tho
every
discovery
of
anothers
fault
be
in
the
strict
natural
sense
of
the
word
a
Detraction
,
yet
it
will
not
alwaies
be
the
sin
of
Detraction
,
because
in
some
instances
there
may
some
higher
obligation
intervene
,
and
supersede
that
we
ow
to
the
fame
of
our
neighbor
;
and
in
those
cases
it
may
not
only
be
lawful
,
but
necessary
to
expose
him
.
4.
Now
all
such
cases
I
conceive
may
summarily
be
reduced
to
two
heads
,
Justice
and
Charity
.
First
as
to
Justice
:
that
we
know
is
a
Fundamental
Vertue
,
and
he
that
shall
violate
that
,
to
abound
in
another
,
is
as
absurd
,
as
he
that
undermines
the
foundation
to
raise
the
walls
.
We
are
not
to
steal
to
give
alms
,
and
God
himself
has
declared
,
that
he
hates
robbery
for
a
Burnt-offering
;
so
that
no
pretence
either
of
Charity
or
Piety
can
absolve
us
from
the
duty
we
ow
to
Justice
.
Now
it
may
often
fall
out
,
that
by
conceling
one
mans
fault
,
I
may
be
injurious
to
another
,
nay
to
a
whole
community
:
and
then
I
assume
the
guilt
I
concele
,
and
by
the
Laws
both
of
God
and
Man
am
judged
an
accessory
.
5.
AND
as
Justice
to
others
enforces
,
so
somtimes
Justice
to
a
mans
self
allows
the
publishing
of
a
fault
,
when
a
considerable
Interest
either
of
Fame
or
Fortune
cannot
otherwise
be
rescued
.
But
to
make
loud
outcries
of
injury
,
when
they
tend
nothing
to
the
repress
of
it
,
is
a
liberty
rather
assumed
by
rage
and
impatience
,
then
authorized
by
Justice
.
Nay
,
often
in
that
case
the
complainer
is
the
most
injurious
person
;
for
he
inflicts
more
then
he
suffers
,
and
in
lieu
of
some
trivial
right
of
his
which
is
invaded
,
he
assaults
the
other
in
a
nearer
interest
,
by
wounding
him
in
his
good
Name
:
but
if
the
cause
be
considerable
,
and
the
manner
regular
,
there
lies
sure
no
obligation
upon
any
man
to
wrong
himself
,
to
indulge
to
another
.
6.
NEITHER
does
Charity
retrench
this
liberty
:
for
tho
it
be
one
act
of
Charity
to
concele
another
mans
faults
,
yet
somtimes
it
may
be
inconsistent
with
some
more
important
Charity
,
which
I
owe
to
a
third
person
,
or
perhaps
to
a
multitude
;
as
in
those
cases
wherein
public
benefit
is
concern'd
.
If
this
were
not
allowable
,
no
History
could
lawfully
be
written
,
since
if
true
,
it
cannot
but
recount
the
faults
of
many
:
no
evidence
could
be
brought
in
against
a
Malefactor
:
and
indeed
,
all
Discipline
would
be
subverted
;
which
would
be
so
great
a
mischief
,
that
Charity
obliges
to
prevent
it
,
what
Defamation
soever
fall
upon
the
guilty
by
it
.
For
in
such
instances
't
is
a
true
rule
,
That
Mercy
to
the
evil
proves
cruelty
to
the
innocent
.
And
as
in
a
competition
of
mischiefs
we
are
to
chuse
the
least
,
so
of
two
goods
the
greatest
,
and
the
more
extensive
,
is
the
most
eligible
.
7.
Nay
,
even
that
Charity
which
reflects
upon
my self
,
may
also
somtimes
supersede
that
to
my
Neighbor
,
the
rule
obliging
me
to
love
him
as
,
not
better
then
my self
.
I
need
not
sure
silently
assent
to
my
own
unjust
Defamation
,
for
fear
of
proving
another
a
false
accuser
,
nor
suffer
my self
to
be
made
a
begger
,
to
concele
another
mans
being
a
Thief
.
T
is
true
,
in
a
great
inequality
of
interests
,
Charity
●hose
Character
it
is
,
Not
to
seek
her
own
,
1
Cor.
13.5
.
)
will
promt
me
to
prefer
a
greater
concern
of
my
Neighbors
,
before
a
slight
one
of
my
own
:
but
in
equal
circumstances
,
I
am
sure
at
liberty
to
be
kind
first
to
my self
.
If
I
will
recede
even
from
that
,
I
may
;
but
that
is
then
to
be
accounted
among
the
Heroic
flights
of
Charity
,
nor
her
binding
and
indispensible
Laws
.
8.
HAVING
now
set
the
boundaries
,
the
excepted
cases
;
as
all
instances
within
them
will
be
legitimated
,
so
all
without
them
will
(
by
the
known
rule
of
Exceptions
)
be
precluded
,
and
fall
under
that
general
duty
we
owe
to
our
Neighbor
,
of
tendring
his
credit
:
an
Obligation
so
universally
infringed
,
that
't
is
not
imaginable
the
breach
should
alwaies
happen
within
the
excepted
cases
.
When
't
is
remembred
how
unactive
the
Principles
of
Justice
and
Charity
are
now
grown
in
the
World
,
we
must
certainly
impute
such
incessant
Effects
,
to
some
more
vigorous
Causes
:
of
which
it
may
not
be
amiss
to
point
out
some
of
the
most
obvious
,
and
leave
every
man
to
examine
which
of
them
he
finds
most
operative
in
himself
.
9.
IN
the
first
place
,
I
may
reckon
Pride
,
a
humor
which
as
it
is
alwaies
mounting
,
so
it
will
make
use
of
any
foot-stool
towards
its
rise
.
A
man
who
affects
an
extraordinary
splendor
of
Reputation
,
is
glad
to
find
any
foils
to
set
him
off
;
and
therefore
will
let
no
fault
nor
folly
of
anothers
enjoy
the
shade
,
but
brings
it
into
the
open
light
,
that
by
that
comparison
his
own
Excellences
may
appear
the
brighter
.
I
dare
appeal
to
the
breast
of
any
proud
man
,
whether
he
do
not
upon
such
occasions
,
delight
to
make
some
Pharisaical
reflections
on
himself
,
whether
he
be
not
apt
to
say
,
I
am
not
like
other
men
,
or
as
this
Publican
,
Luke
18.
tho
probably
he
leave
out
the
God
I
thank
thee
.
Now
he
that
cherishes
such
resentments
as
these
in
himself
,
will
doubtless
be
willing
to
propagate
them
to
other
men
;
and
to
that
end
render
the
blemishes
of
others
as
visible
as
he
can
.
But
this
betraies
a
degenerous
spirit
,
which
from
a
consciousness
that
he
wants
solid
worth
,
on
which
to
bottom
a
reputation
,
is
fain
to
found
it
on
the
ruines
of
other
mens
.
The
true
Diamond
sparkles
even
in
the
Sun-shine
:
't
is
but
a
glow-worm
virtue
,
that
ows
its
lustre
to
the
darkness
about
it
.
10.
ANOTHER
promter
to
Detraction
is
Envy
,
which
sometimes
is
particular
,
sometimes
general
.
He
that
has
a
pique
to
another
,
would
have
him
as
hateful
to
all
man-kind
as
he
is
to
him
;
and
therefore
as
he
grieves
and
repines
at
any
thing
that
may
advance
his
estimation
,
so
he
exults
and
triumphs
when
any
thing
occurs
which
may
depress
it
,
and
is
usually
very
industrious
to
improve
the
opportunity
,
nay
has
a
strange
sagacity
it
hunting
it
out
.
No
vultur
does
more
quickly
scent
a
carcass
,
then
an
envious
person
does
those
dead
flies
which
corrupt
his
Neighbors
ointment
,
Ecclesiast
.
10.1
.
the
vapor
whereof
his
h●●e
,
like
a
strong
wind
,
scatters
and
disperses
far
and
near
.
Nor
needs
he
any
great
crime
to
practice
on
:
every
little
infirmity
or
passion
,
look'd
on
thro
his
Optics
,
appears
a
mountainous
guilt
.
He
can
improve
the
least
speck
or
freckle
into
a
Leprosy
,
which
shall
overspread
the
whole
man
:
and
a
cloud
no
bigger
then
a
mans
hand
,
like
that
of
Elisha
,
1
Kings
18.44
.
may
in
an
instant
,
with
the
help
of
prejudice
,
grow
to
the
utter
darkning
of
the
brightest
reputation
,
and
fill
the
whole
Horizon
with
tempest
and
horror
.
Somtimes
this
envy
is
general
,
not
confin'd
to
any
man
persons
,
but
diffused
to
the
whole
nature
.
Some
tempers
there
are
so
malign
,
that
they
wish
ill
to
all
,
and
believe
ill
of
all
;
like
Timon
the
Athenian
,
who
profest
himself
a
universal
Man-hater
.
He
whose
guilty
Conscience
reflects
dismal
Images
of
himself
,
is
willing
to
put
the
same
ugly
shape
upon
the
whole
Nature
,
and
to
conclude
that
all
men
are
the
same
,
were
they
but
closely
inspected
.
And
therefore
when
he
can
see
but
the
least
glimmering
of
a
fault
in
any
,
he
takes
it
as
a
proof
of
his
Hypothesis
,
and
with
an
envious
joy
calls
in
as
many
spectators
as
he
can
.
'T
is
certain
there
are
some
in
whose
ears
nothing
sounds
so
harsh
as
the
commendation
of
another
;
as
on
the
contrary
,
nothing
is
so
melodious
as
a
Defamation
.
Plutarch
gives
an
apt
instance
of
this
upon
Aristides's
banishment
,
whom
when
a
mean
Person
had
propos'd
to
Ostracism
,
being
askt
what
displesure
Aristides
had
don
him
,
he
replied
,
None
,
neither
do
I
know
him
,
but
it
grieves
me
to
hear
every
body
call
him
a
just
man.
I
fear
some
of
our
keenest
accusers
now
a
daies
may
give
the
same
answer
.
No
man
that
is
eminent
for
Piety
(
or
indeed
but
Moral
Vertue
)
but
he
shall
have
many
insidious
eies
upon
him
,
watching
for
his
halting
:
and
if
any
the
least
obliquity
can
be
espied
,
he
is
used
worse
then
the
vilest
Malefactor
:
for
such
are
tried
but
at
one
bar
,
and
know
the
utmost
of
their
doom
;
but
these
are
arraigned
at
every
Table
,
in
every
Tavern
.
And
at
such
variety
of
Judicatures
,
there
will
be
as
great
variety
of
Sentences
;
only
they
commonly
concur
in
this
one
,
that
he
is
an
Hypocrite
:
and
then
what
complacency
,
what
triumph
have
they
in
such
a
discovery
?
There
is
not
half
so
much
Epicurism
in
any
of
their
most
studied
luxuries
,
no
spectacle
affords
them
so
much
plesure
,
as
a
bleeding
fame
thus
lying
at
their
mercy
.
11.
ANOTHER
sort
of
Detractors
there
are
,
whose
designs
are
not
so
black
,
but
are
equally
mean
and
sordid
,
much
too
light
to
be
put
in
ballance
with
a
Neighbors
credit
.
Of
those
some
will
pick
up
all
the
little
stories
they
gan
get
,
to
humor
a
Patron
:
an
artifice
well
known
by
those
Trencher-guests
,
who
,
like
Rats
,
still
haunt
the
best
Provisions
.
These
men
do
almost
come
up
to
a
literal
sense
of
what
the
Psalmist
spoke
in
a
figurative
,
Psalm
14.
and
eat
up
people
for
bread
,
tear
and
worry
men
in
their
good
names
,
that
themselves
may
eat
.
It
was
a
Curse
denounced
against
Eli's
off-spring
,
that
they
should
come
and
crouch
for
a
morsel
of
bread
,
1
Sam.
2.39
.
But
such
men
court
this
as
a
preferment
,
and
to
bring
themselves
within
the
reach
of
it
,
stick
not
to
assume
that
vilest
office
of
common
Delators
.
There
are
others
,
who
when
they
have
got
the
knowledg
of
another
mans
fault
,
think
it
an
endearing
thing
to
whisper
in
the
ear
of
some
Friend
or
Confident
.
But
sure
,
if
they
must
needs
sacrifice
some
secret
to
their
Friendship
,
they
should
take
Davids
rule
,
and
not
offer
that
which
cost
them
nothing
.
If
they
will
express
their
confidence
,
let
them
acquaint
them
with
their
own
private
crimes
.
That
indeed
would
shew
somthing
of
trust
:
but
those
experiments
upon
another
mans
cost
,
will
hardly
convince
any
considering
person
of
their
kindness
.
12.
THERE
still
remains
a
yet
more
trifling
sort
of
Defamers
,
who
have
no
deliberate
design
which
they
pursue
in
it
,
yet
are
as
assiduous
at
the
Trade
as
the
deeper
contrivers
.
Such
are
those
who
publish
their
Neighbors
failings
as
they
read
Gazets
,
only
that
they
may
be
telling
news
;
an
Itch
wherewith
some
Peoples
tongues
are
strangely
over-run
,
who
can
as
well
hold
a
glowing
Coal
in
their
mouths
,
as
keep
any
thing
they
think
new
;
nay
will
somtimes
run
themselves
out
of
breath
,
for
fear
least
any
should
serve
them
as
Ahimaaz
did
Cushi
,
2
Sam.
18.23
.
and
tell
the
tale
before
them
.
This
is
one
of
the
most
Childish
Vanities
imaginable
:
and
sure
men
must
have
Souls
of
a
very
low
level
,
that
can
think
it
a
commensurate
entertainment
.
Others
there
are
who
use
Defamatory
discourse
,
neither
for
the
love
of
News
,
nor
Defamation
,
but
purely
for
love
of
talk
:
whose
speech
,
like
a
flowing
current
,
bears
away
indiscriminately
whatever
lies
in
its
way
.
And
indeed
such
incessant
Talkers
,
are
usually
people
,
nor
of
depth
enough
to
supply
themselves
out
of
their
own
store
,
and
therefore
can
let
no
foreign
accession
pass
by
them
,
no
more
then
the
Mill
which
is
alwaies
going
,
can
afford
any
Waters
to
run
wast
.
I
know
we
use
to
call
this
Talkativeness
a
Feminine
vice
;
but
to
speak
impartially
,
I
think
,
tho
we
have
given
them
the
inclosure
of
the
Scandal
,
they
have
not
of
the
fault
,
and
he
that
shall
appropriate
Loquacity
to
Women
,
may
perhaps
somtimes
need
to
light
Diogenes's
Candle
to
seek
a
man
:
for
't
is
possible
to
come
into
masculine
company
,
where
't
will
be
as
hard
to
edg
in
a
word
,
as
at
a
Female
Gossiping
.
However
,
as
to
this
particular
of
Defaming
:
both
the
Sexes
seem
to
be
at
a
vie
:
and
I
think
he
were
a
very
Critical
Judg
,
that
could
determin
between
them
.
13.
NOW
lest
these
later
sort
of
Defamers
should
be
apt
to
absolve
themselves
,
as
men
of
harmless
intentions
,
I
shall
desire
them
to
consider
,
that
they
are
only
more
impertinent
,
not
less
injurious
.
For
tho
it
be
granted
,
that
the
proud
and
envious
are
to
make
a
distinct
account
for
their
pride
and
envy
;
yet
as
far
as
relates
to
the
Neighbor
,
they
are
equally
mischievous
.
Anacreon
that
was
choaked
with
a
Grape-stone
,
died
as
surely
as
Julius
Cesar
with
his
three
and
twenty
wounds
;
and
a
mans
reputation
may
be
as
well
fool'd
and
pratled
away
,
as
maliciously
betraied
.
Nay
perhaps
more
easily
;
for
where
the
speaker
can
least
be
suspected
of
design
,
the
hearer
is
apter
to
give
him
credit
:
this
way
of
insinuating
by
familiar
discourse
,
being
like
those
Poisons
that
are
taken
in
at
the
pores
,
which
are
the
most
insensibly
sucked
in
,
and
the
most
impossible
to
expel
.
14.
BUT
we
need
not
dispute
which
is
worst
,
since
't
is
certain
all
are
bad
,
none
of
them
(
or
any
that
hold
proportion
with
them
)
being
at
all
able
to
pretend
their
warrant
either
from
Justice
or
Charity
.
And
then
what
our
Savior
saies
in
another
case
,
will
be
appliable
to
this
,
He
that
is
not
for
us
,
is
against
us
,
Matth.
12.30
.
He
that
is
publishing
his
Neighbors
faults
,
acts
not
upon
the
dictates
of
Justice
or
Charity
,
acts
directly
in
contradiction
to
them
:
for
where
they
do
not
upon
some
particular
respects
command
,
they
do
implicity
,
and
generally
forbid
all
such
discoveries
.
15.
FOR
first
,
if
a
fault
divulged
be
of
a
light
nature
,
the
offendor
cannot
thereby
merit
so
much
as
to
be
made
a
public
Discourse
.
Fame
is
a
tender
thing
,
and
seldom
is
tost
and
bandied
without
receiving
some
bruise
,
if
not
a
crack
:
for
reports
we
know
,
like
snow-balls
gather
still
,
the
farther
they
roul
:
and
when
I
have
once
handed
it
to
another
,
how
know
I
how
he
may
improve
it
?
And
if
he
deliver
it
so
advanced
to
a
third
,
he
may
give
his
contribution
also
to
it
,
and
so
in
a
successive
transmitting
,
it
may
grow
to
such
a
monstrous
bulk
,
as
bears
no
proportion
to
its
Original
.
He
must
be
a
great
stranger
to
the
World
,
that
has
not
experimentally
found
the
truth
of
this
.
How
many
persons
have
laid
under
great
and
heavy
scandals
,
which
have
taken
their
first
rise
only
from
some
inadvertence
or
indiscretion
?
Of
so
quick
a
growth
is
Slander
,
that
the
least
grain
,
like
that
of
Mustard-seed
,
mentioned
Matth.
13.32
:
immediatly
shoots
up
into
a
Tree
.
And
when
it
is
so
,
it
can
no
more
be
reduced
back
into
its
first
cause
,
then
a
Tree
can
shrink
into
that
little
seed
from
whence
it
first
sprang
.
No
ruins
are
so
irreparable
as
those
of
reputation
:
and
therefore
he
that
pulls
out
but
one
stone
towards
the
breach
,
may
do
a
greater
mischief
then
perhaps
he
intends
;
and
a
greater
injustice
too
:
for
by
how
much
the
more
strictly
justice
obliges
to
reparation
in
case
of
injuries
done
,
so
much
the
more
severely
does
it
prohibit
the
doing
those
injuries
which
are
uncapable
of
being
repared
.
In
the
Levitical
Law
,
he
that
knew
his
Ox
was
apt
so
gore
,
and
yet
kept
him
not
up
,
stood
responsible
for
any
mischief
he
happened
to
do
,
Exod.
21.29
.
I
think
there
is
no
considering
man
can
be
ignorant
how
apt
little
trivial
accusations
are
,
to
tear
and
mangle
ones
Fame
:
and
yet
if
the
lavish
Talker
restrain
them
not
,
he
certainly
stands
accountable
to
God
,
his
Neighbor
,
and
his
own
Conscience
,
for
all
the
danger
they
procure
.
16.
BUT
if
the
report
concern
some
higher
and
enormous
Crime
,
't
is
true
,
the
delinquent
may
deserve
the
less
pity
,
yet
perhaps
the
reporter
may
not
deserve
the
less
blame
:
for
often
such
a
discovery
serves
,
not
to
reclame
,
but
to
enrage
the
Offender
,
and
precipitate
him
into
farther
degrees
of
ill
.
Modestly
and
fear
of
shame
,
is
one
of
those
natural
restraints
,
which
the
Wisdom
of
God
has
put
upon
mankind
,
and
he
that
once
stumbles
,
may
yet
by
a
check
of
that
bridle
recover
again
:
but
when
by
a
public
detection
he
is
fallen
under
that
infamy
he
fear'd
,
he
will
then
be
apt
to
discard
all
caution
,
and
to
think
he
owes
himself
the
utmost
plesures
of
his
vice
,
as
the
price
of
his
reputation
.
Nay
,
perhaps
he
advances
farther
,
and
sets
up
for
a
reverst
sort
of
Fame
,
by
being
eminently
wicked
:
and
he
who
before
was
but
a
clandestine
Disciple
,
becomes
a
Doctor
of
Impiety
.
And
sure
it
were
better
to
let
a
conceled
crime
remain
in
its
wish'd
obscurity
,
then
by
thus
rouzing
it
from
its
covert
,
bring
it
to
stand
at
bay
,
and
set
it self
in
this
open
defiance
;
especially
in
this
degenerous
age
,
when
vice
has
so
many
well-willers
,
that
,
like
a
hoping
party
,
they
eagerly
run
into
any
that
will
head
them
.
17.
AND
this
brings
in
a
third
Consideration
relating
to
the
public
,
to
which
the
divulging
of
private
(
especially
if
they
be
novel
unusual
)
Crimes
,
does
but
an
ill
piece
of
service
.
Vice
is
contagious
,
and
casts
pestilential
vapors
:
and
as
he
that
should
bring
out
a
Plague-sick
person
,
to
inform
the
World
of
his
disease
,
would
be
thought
not
to
have
much
befriended
his
Neighborhood
;
so
he
that
displaies
these
vicious
Ulcers
,
whilst
he
seeks
to
defame
one
,
may
perhaps
infect
many
.
We
too
experimentally
find
the
force
of
ill
Examples
.
Men
often
take
up
sins
,
to
which
they
have
no
natural
propension
,
merely
by
way
of
conforty
and
imitation
.
But
if
the
instance
happen
in
a
crime
,
which
more
suits
the
practice
of
the
hearers
,
tho
it
cannot
be
said
to
seduce
,
yet
it
may
encourage
and
confirm
them
;
embolden
them
not
only
the
more
frequently
to
act
,
but
even
to
avow
those
sins
wherein
they
find
they
stand
not
single
,
and
by
discovering
a
new
accessary
to
their
Party
,
to
invite
them
the
more
heartily
and
openly
to
espouse
it
.
18.
These
are
such
effects
as
surely
do
not
very
well
correspond
with
that
Justice
and
Charity
we
owe
either
to
particular
persons
,
or
to
mankind
in
general
.
And
indeed
no
better
can
be
expected
,
from
a
practice
which
to
perfectly
contradicts
the
grand
rule
both
of
Justice
and
Charity
,
the
doing
as
we
would
be
don
to
.
That
this
does
so
,
every
man
has
a
ready
conviction
within
him
,
if
he
please
but
to
consult
his
own
heart
.
Alas
,
with
what
solicitude
do
we
seek
to
hide
our
own
guilts
with
false
dresses
,
what
varnishes
have
we
for
them
?
There
are
not
more
arts
of
disguising
our
Corporal
blemishes
,
then
our
Moral
:
and
yet
whilst
we
thus
paint
and
parget
our
own
deformities
,
we
cannot
allow
any
the
least
imperfection
of
anothers
to
remain
undetected
,
but
tear
off
the
veil
from
their
blushing
frailties
,
and
not
only
expose
but
proclaim
them
.
And
can
there
be
a
grosser
,
a
more
detestable
partiality
then
this
?
God
may
sure
in
this
instance
(
as
in
many
others
)
expostulate
with
us
as
he
did
with
Israel
,
Ezek.
33.
Are
not
your
waies
unequal
?
What
Barbarism
,
what
Inhumanity
is
it
thus
to
treat
those
of
the
same
common
nature
with
our selves
,
whom
we
cannot
but
know
have
the
same
concern
to
preserve
a
Reputation
,
and
the
same
regret
to
lose
it
,
which
we
have
?
And
what
shame
is
it
,
that
that
Evangelical
Precept
,
of
doing
as
we
would
be
don
to
,
which
met
with
so
much
reverence
even
from
Heathens
,
that
Severus
the
Emperor
preferr'd
it
to
all
the
Maxims
of
Philosophers
;
should
be
thus
contemned
and
violated
by
Christians
,
and
that
too
,
upon
such
slight
inconsiderable
motives
,
as
usually
prevail
in
this
case
of
Defamation
?
19.
BUT
we
are
not
to
consider
this
fault
only
in
its
root
,
as
it
is
a
defect
of
Ju●tice
and
Charity
,
but
in
its
product
too
,
as
it
is
a
Seminary
of
more
Injustice
and
Uncharitableness
.
Those
disadvantageous
reports
we
make
of
our
neighbors
,
are
almost
seen
to
come
round
:
for
let
no
man
perswade
himself
,
that
the
hearers
will
keep
his
counsel
any
better
then
he
does
that
of
the
defamed
person
.
The
softest
whisper
of
this
kind
,
will
find
others
to
Echo
it
,
till
it
reach
the
ears
of
the
concerned
Party
,
and
perhaps
with
some
enhancing
circumstances
too
.
And
when
't
is
considered
how
unwilling
men
are
to
hear
of
their
faults
,
tho
even
in
the
mildest
and
most
charitable
way
of
admonition
,
t
is
not
to
be
doubted
a
public
Defamation
,
will
seem
disobliging
enough
to
provoke
a
return
;
which
again
begets
a
rejoinder
,
and
so
the
quarrel
is
carried
on
with
mutual
recriminations
;
all
malicious
inquiries
are
made
into
each
others
manners
,
and
those
things
which
perhaps
they
did
in
closets
,
come
to
be
proclamed
upon
the
house
top
:
so
the
wild-fire
runs
round
,
till
sometimes
nothing
but
Blood
will
quench
it
;
or
if
it
arrive
not
to
that
,
yet
it
usually
fixes
in
an
irreconcilable
feud
.
To
this
is
often
owing
those
distances
we
see
among
Friends
and
Relations
;
this
breeds
such
strangeness
,
such
animosities
amongst
Neighbors
,
that
you
cannot
go
to
one
,
but
you
shall
be
entertain'd
with
invectives
against
the
other
;
nay
perhaps
you
shall
lose
both
,
because
you
are
willing
to
side
with
neither
.
20.
THESE
are
the
usual
consequences
of
the
liberty
of
the
Tongue
:
and
what
account
can
any
man
give
to
himself
,
either
in
Christianity
or
Prudence
,
that
has
let
in
such
a
train
of
mischiefs
,
merely
to
gratify
an
impotent
childish
humor
of
telling
a
tale
?
Peace
was
the
great
Legacy
Christ
left
to
his
followers
,
and
ought
to
be
guarded
,
tho
we
expose
for
it
our
greatest
Temporal
Concerns
,
but
cannot
without
despight
to
him
,
as
well
as
our
brethren
,
be
thus
prostituted
.
21.
YET
if
we
consider
it
abstractedly
from
those
more
solemn
mischiefs
which
attend
it
,
the
mere
levity
and
unworthiness
of
it
sets
it
below
an
ingenuous
Person
.
We
generally
think
a
tatler
and
busy-body
a
title
of
no
small
reproch
:
yet
truly
I
know
not
to
whom
it
more
justly
belongs
,
then
to
those
,
who
busy
themselves
first
in
learning
,
and
then
in
publishing
the
faults
of
others
:
an
emploiment
which
the
Apostle
thought
a
blot
,
even
upon
the
weaker
sex
,
and
thinks
the
prevention
of
such
importance
,
that
he
prescribes
them
to
change
their
whole
condition
of
life
;
to
convert
widow-hood
(
tho
a
state
which
in
other
respects
he
much
prefers
,
1
Cor.
7.8
.
)
into
marriage
,
rather
then
expose
themselves
to
the
temtation
,
1
Tim.
5.13.14
.
And
if
their
impotence
cannot
afford
excuse
for
it
,
what
a
debasement
is
it
of
mens
nobler
Faculties
to
be
thus
entertained
?
The
Historian
gives
it
as
an
ill
indication
of
Domitians
temper
,
that
he
emploi'd
himself
in
catching
and
tormenting
Flies
:
and
sure
they
fall
not
under
a
much
better
Character
,
either
for
Wisdom
,
or
good
Nature
,
who
thus
snatch
up
all
the
little
fluttering
reports
,
they
can
meet
with
to
the
prejudice
of
their
Neighbors
.
22.
BUT
besides
the
divulging
the
faults
of
others
,
there
is
another
branch
of
Detraction
naturally
springing
from
this
root
,
and
this
is
Censuring
and
severe
Judging
of
them
.
We
think
not
we
have
well
plaid
the
Historians
,
when
we
have
told
the
thing
,
unless
we
add
also
our
Remarks
,
and
Animadversions
on
it
.
And
altho
't
is
,
God
knows
,
bad
enough
to
make
a
naked
relation
,
and
trust
it
to
the
severity
of
the
hearers
;
yet
few
can
content
themselves
with
that
,
but
must
give
them
a
sample
of
rigor
,
and
by
the
bitterness
of
their
own
censure
invite
them
to
pass
the
like
:
a
Process
contrary
to
all
rules
of
Law
or
Equity
,
for
the
Plaintiff
to
assume
the
part
of
a
Judg.
And
we
may
easily
divine
the
fate
of
that
mans
fame
,
that
is
so
unduly
tried
.
23.
'T
IS
indeed
sad
to
see
how
many
private
Tribunals
are
every
where
set
up
,
where
we
scan
and
judg
our
Neighbors
action
,
but
scarce
ever
acquit
any
.
We
take
up
with
the
most
incompetent
Witnesses
,
nay
often
suborn
our
own
surmises
and
jealousies
,
that
we
may
be
sure
to
cast
the
unhappy
Criminal
.
How
nicely
and
scrupulously
do
we
examine
every
circumstance
;
(
Would
God
we
were
but
half
as
exact
in
our
own
penitential
inquisitions
)
and
torture
it
to
make
it
confess
somthing
which
appears
not
in
the
more
general
view
of
the
fact
,
and
which
perhaps
never
was
in
the
actors
intention
?
In
a
word
,
we
do
like
witches
with
their
Magical
Chymistry
,
extract
all
the
venem
,
and
take
none
of
the
allay
.
By
this
means
we
confound
the
degrees
of
sins
,
and
sentence
deliberate
and
indeliberate
,
an
habit
or
an
act
all
at
one
rate
,
that
is
commonly
,
at
the
utmost
it
can
amount
to
,
even
in
its
worse
acception
:
and
sure
this
were
a
most
culpable
corruption
in
judgment
,
could
we
shew
our
commission
to
judg
our
brethren
.
24.
BUT
here
we
may
every
one
of
us
interrogate
our selves
in
our
Saviours
words
,
Who
made
me
a
Judg
?
Luke
12.14
.
And
if
he
disclaim'd
it
,
who
in
respect
of
his
Divinity
had
the
Supreme
right
,
and
that
too
in
a
case
wherein
one
(
at
least
)
or
the
Litigants
had
desired
his
interposition
,
what
a
boldness
is
it
in
us
to
assume
it
,
where
no
such
appeal
is
made
to
us
,
but
on
the
contrary
,
the
party
disowns
our
Autority
?
Nay
(
which
is
infinitly
more
)
t
is
superseded
by
our
great
Law-giver
,
in
that
express
prohibition
,
Matth.
7.1
.
Judg
not
,
and
that
back'd
with
a
severe
penalty
,
that
ye
be
not
judged
?
As
God
hath
appropriated
Vengeance
to
himself
,
so
has
he
Judicature
also
;
and
t
is
an
invasion
of
his
peculiar
,
for
any
(
but
his
Delegates
the
lawful
Magistrates
)
to
pretend
to
either
.
And
indeed
,
in
all
private
judgment
,
so
much
depends
upon
the
intention
of
the
Offender
,
that
unless
we
could
possess
our selves
of
Gods
Omniscience
,
't
will
be
as
irrational
as
impious
to
assume
his
Autority
.
Until
we
know
mens
hearts
,
we
are
at
the
best
but
imperfect
Judges
of
their
actions
.
At
our
rate
of
judging
,
St.
Paul
had
surely
pass'd
for
a
most
malicious
Persecutor
,
whereas
God
saw
he
did
ignorantly
in
unbelief
,
and
upon
that
intuition
had
mercy
on
him
,
1
Tim.
1.13
.
'T
is
therefore
good
counsel
which
the
Apostle
gives
,
1
Cor.
4.5
.
Judg
nothing
before
the
time
until
the
Lord
come
.
For
tho
't
is
said
,
The
Saints
shall
judg
the
World
,
1
Cor.
6.3
.
yet
it
must
be
at
the
great
Assize
,
and
he
that
will
needs
intrude
himself
into
the
office
before
the
time
,
will
be
in
danger
to
be
rather
passive
then
active
in
the
Judicatory
.
I
do
not
here
advise
to
such
a
stupid
charity
as
shall
make
no
distinction
of
Actions
.
I
know
there
is
a
woe
pronounced
as
well
to
those
who
call
evil
good
,
as
good
evil
.
Surely
when
we
see
an
open
notorious
sin
committed
,
we
may
express
a
detestation
of
the
Crime
,
tho
not
of
the
Actor
;
nay
it
may
somtimes
be
a
necessary
Charity
,
both
to
the
Offender
,
and
to
the
innocent
Spectators
,
as
an
Amulet
to
keep
them
from
the
Contagion
of
the
Example
.
But
still
even
in
these
cases
,
our
Sentence
must
not
exceed
the
evidence
,
we
must
judg
only
according
to
the
visible
undoubted
circumstances
,
and
not
aggravate
the
crime
upon
presumtions
and
conjectures
;
if
we
do
,
how
right
soever
our
guesses
may
be
,
our
judgment
is
not
,
but
we
are
as
Saint
James
speaks
,
Judges
of
evil
thoughts
,
Chap.
2.4
.
25.
INDEED
this
rash
judging
is
not
only
very
unjust
both
to
God
and
man
,
but
it
is
an
act
of
the
greatest
pride
.
When
we
set
our selves
in
the
Tribunal
,
we
alwaies
look
down
with
contemt
on
those
at
the
Bar.
And
certainly
there
is
nothing
does
so
gratify
,
so
regale
a
haughty
humor
,
as
this
piece
of
usurpt
Soverainty
over
our
Brethren
:
but
the
more
it
does
so
,
the
greater
necessity
there
is
to
abstain
from
it
.
Pride
is
a
hardy
kind
of
vice
,
that
will
live
upon
the
barest
pasture
:
you
cannot
starve
it
with
the
most
industrious
mortifications
:
how
little
need
is
there
then
of
pampering
and
heightning
it
,
which
we
cannot
more
effectually
do
,
then
by
this
censorious
humor
?
for
by
that
we
are
so
perpetually
emploi'd
abroad
,
that
we
have
no
leisure
to
look
homeward
,
and
see
our
own
defects
.
We
are
like
the
inhabitants
of
Ai
,
Jos.
8.
so
eager
upon
the
pursuit
of
others
,
that
we
leave
our selves
expos'd
to
the
ambushes
of
Satan
,
who
will
be
sure
still
to
encourage
us
in
our
chase
,
draw
us
still
farther
&
farther
from
our selves
,
and
cares
not
how
zealous
we
are
in
fighting
against
the
crimes
of
others
,
so
he
can
but
keep
that
zeal
from
recoiling
upon
our
own
.
26.
LASTLY
,
This
judging
others
,
is
one
of
the
highest
violations
of
Charity
.
The
Apostle
gives
it
as
one
of
the
properties
of
that
grace
,
that
it
thinks
no
evil
(
i.
e.
)
is
not
apt
to
make
severe
constructions
,
but
sets
every
thing
in
the
fairest
light
,
puts
the
most
candid
interpretations
that
the
matter
will
bear
.
And
truly
,
this
is
of
great
importance
to
the
reputation
of
our
Neighbors
.
The
world
we
know
is
in
many
instances
extremely
governed
by
Opinion
,
but
in
this
't
is
all
in
all
;
it
has
not
only
an
influence
upon
it
,
but
is
that
very
thing
:
Reputation
being
nothing
but
a
fair
opinion
and
estimation
among
others
.
Now
this
Opinion
is
not
alwaies
swaied
by
due
motives
:
somtimes
little
accidents
,
and
often
fancy
,
and
oftest
prepossession
governs
in
it
.
So
that
many
times
he
that
puts
the
first
ill
Character
,
fixes
the
stamp
which
afterwards
goes
current
in
the
World.
The
generality
of
people
take
up
prejudices
(
as
they
do
Religions
)
upon
trust
:
and
of
those
that
are
more
curious
in
inquiring
into
the
grounds
,
there
are
not
many
who
vary
on
the
more
charitable
hand
,
or
bring
the
common
sentence
to
review
,
with
intent
to
moderate
but
inhance
it
.
Men
are
apt
to
think
it
some
disparagement
to
their
acuteness
and
invention
,
if
they
cannot
say
somthing
as
sharp
upon
the
subject
,
as
has
bin
said
before
;
and
so
't
is
the
business
of
many
to
lay
on
more
load
,
but
of
few
to
take
off
:
and
therefore
he
that
passes
the
first
condemnatory
sentence
,
is
like
the
Incendiary
in
a
popular
Tumult
,
who
is
chargeable
with
all
those
disorders
to
which
he
gave
the
first
rise
,
tho
that
free
not
his
Abettors
from
their
share
of
the
guilt
.
27.
AND
as
this
is
very
uncharitable
in
respect
of
the
injury
offer'd
,
so
also
is
it
in
reflection
on
the
grand
rule
of
Charity
.
Can
we
pretend
to
love
our
Neighbors
as
our selves
,
and
yet
shall
our
love
to
him
have
the
quite
contrary
effects
to
that
we
bear
our selves
?
On
self-love
lessen
our
beam
into
a
mote
,
and
yet
can
our
love
to
him
magnify
his
mote
into
a
beam
?
No
certainly
,
true
Charity
is
more
sincere
,
does
not
turn
to
us
the
reverse
end
of
the
Perspective
,
to
represent
our
own
faults
at
a
distance
,
and
in
the
most
diminitive
size
,
and
yet
shuffle
the
other
to
us
when
we
are
to
view
his
.
No
,
these
are
Tricks
of
Legerdemain
we
read
in
another
Schole
,
even
in
his
,
whose
stile
is
the
accuser
of
the
brethren
.
We
know
how
frequently
God
protests
against
false
weights
and
false
mesures
.
And
sure
't
is
not
only
in
the
shop
or
market
that
he
abhors
them
,
they
are
no
less
abominable
inconversation
then
in
traffic
.
To
buy
by
one
mesure
and
sell
by
another
,
is
not
more
unequal
,
then
it
is
to
have
these
differing
standards
for
our
own
and
our
neighbors
faults
,
that
our
own
shall
weigh
,
in
the
Prophet
Jeremiahs
phrase
,
lighter
then
vanity
,
yea
nothing
,
and
yet
his
(
tho
really
the
lighter
)
shall
prove
Zacharies
talent
of
lead
.
This
is
such
a
partiallity
,
as
consists
not
with
common
honesty
,
and
can
therefore
never
be
reconciled
with
Christian
Charity
:
and
how
demurely
soever
such
men
may
pretend
to
Sanctity
,
that
interrogation
of
God
presses
hard
upon
them
,
Shall
I
count
them
pure
with
the
wicked
balances
,
and
with
the
bag
of
deceitful
weights
?
Mich.
6.11
.
Such
bitter
invectives
against
other
mens
faults
,
and
indulgence
or
palliation
of
their
own
,
shews
their
zeal
lies
in
their
spleen
,
and
that
they
consider
not
so
much
what
is
don
,
as
who
does
it
:
and
to
such
the
sentence
of
the
Apostle
is
very
applicable
,
Romans
2.1
.
Therefore
thou
art
inexcusable
,
O
man
,
whosoever
thou
art
that
judgest
,
for
wherein
thou
judgest
another
,
thou
condemnest
thy self
,
for
thou
that
judgest
dost
the
same
thing
.
But
admit
a
man
have
not
the
very
same
guilts
he
censures
in
another
,
yet
't
is
sure
every
man
has
some
;
and
of
what
sort
soever
they
be
,
he
desires
not
they
should
be
rigorously
scan'd
,
and
therefore
by
the
rule
of
Charity
,
yea
and
Justice
too
,
he
ought
not
to
do
that
which
he
would
not
suffer
.
If
he
can
find
extenuations
for
his
own
crimes
,
he
is
in
all
reason
to
presume
others
may
have
so
for
theirs
:
the
common
frailty
of
our
nature
,
as
it
is
apt
alike
to
betray
us
to
faults
,
so
it
gives
as
equal
share
in
the
excuse
;
and
therefore
what
I
would
have
pass
for
the
effect
of
impotency
or
inadvertence
in
my self
,
I
can
with
no
tolerable
ingenuity
give
a
worse
name
to
in
him
.
28.
WE
have
now
viewed
both
these
branches
of
Detraction
,
seen
both
the
sin
and
mischiefs
of
them
;
we
may
now
join
them
together
in
a
concluding
Observation
,
which
is
,
that
they
are
as
imprudent
as
they
are
unchristian
.
It
has
bin
received
among
the
maxims
of
civil
Life
,
not
unnecessarily
to
exasperate
any
body
;
to
which
agrees
the
advice
of
an
ancient
Philosopher
,
Speak
not
evil
of
thy
Neighbor
,
if
thou
dost
thou
shalt
hear
that
which
will
not
fail
to
trouble
thee
.
There
is
no
person
so
inconsiderable
,
but
may
at
some
time
or
other
do
a
displesure
:
but
in
this
of
Defaming
men
need
no
harnessing
,
no
preparation
;
every
man
has
his
Weapons
ready
for
a
return
:
so
that
none
can
shoot
these
arrows
,
but
they
must
expect
they
will
revert
with
a
rebounded
force
:
not
only
to
the
violation
of
Christian
Unity
(
as
I
have
before
observ'd
)
but
to
the
Aggressors
great
secular
demerit
,
both
in
Fame
,
and
oftentimes
Interest
also
.
Revenge
is
sharp-sighted
,
and
over-looks
no
opportunity
of
a
retaliation
;
and
that
commonly
not
bounded
as
the
Levitical
ones
were
,
An
eye
for
an
eye
,
a
tooth
for
a
tooth
,
Exod.
21.24
.
no
nor
by
the
larger
proportions
of
their
restitutions
four-fold
,
Exod.
21.1
.
but
extended
to
the
utmost
power
of
the
Inflicter
.
The
examples
are
innumerable
of
men
who
have
thus
laid
themselves
open
in
their
greatest
concerns
,
and
have
let
loose
the
hands
as
well
as
tongues
of
others
against
them
,
merely
because
they
would
put
no
restraint
upon
their
own
;
which
is
so
great
indiscretion
,
that
to
them
we
may
well
apply
that
of
Solomon
,
A
fools
mouth
is
his
destruction
,
and
his
lips
are
the
snare
of
his
soul
,
Prov.
18.7
.
29.
AND
now
who
can
sufficiently
wonder
,
that
a
practice
that
so
thwarts
our
interest
of
both
worlds
,
should
come
universally
to
prevail
among
us
?
Yet
that
it
does
so
,
I
may
appeal
to
the
Consciences
of
most
,
and
to
the
Observation
of
all
.
What
so
common
Topic
of
Discourse
is
there
,
as
this
of
back-biting
our
Neighbors
?
Come
into
company
of
all
Ages
,
all
Ranks
,
all
Professions
,
this
is
the
constant
entertainment
:
And
I
doubt
,
he
that
at
night
shall
duly
recollect
the
Occurences
of
the
day
,
shall
very
rarely
be
able
to
say
,
he
has
spent
it
without
hearing
or
speaking
(
perhaps
both
)
somwhat
of
this
kind
.
Nay
even
those
who
restrain
themselves
other
liberties
,
are
often
apt
to
indulge
to
this
:
many
who
are
so
just
to
their
Neighbors
property
,
that
as
Abraham
once
said
,
Gen.
14.23
.
they
would
not
take
from
him
,
even
from
a
thred
to
a
shoe
latchet
,
are
yet
so
inconsiderate
of
his
Fame
,
as
to
find
themselves
discourse
at
the
expence
of
that
,
tho
infinitly
a
greater
injury
then
the
robbing
of
his
Coffer
:
which
shews
what
false
mesures
we
are
apt
to
take
of
things
and
evinces
that
many
of
those
,
who
have
not
only
in
general
abjur'd
the
world
in
their
Baptism
,
but
do
in
many
instances
seem
to
themselves
(
as
well
as
others
)
to
have
gain'd
a
superiority
over
it
,
do
yet
in
this
undiscernibly
yield
it
the
greatest
Ensign
of
Soveraignty
,
by
permitting
it
to
set
the
standards
and
estimates
of
things
,
and
taking
its
customary
Prescriptions
for
Laws
.
For
what
besides
this
unhappy
servility
to
Custom
,
can
possibly
reconcile
men
that
own
Christianity
,
to
a
practice
so
widely
distant
from
it
?
'T
is
true
,
those
that
profess
themselves
men
of
this
world
,
who
design
only
their
portion
in
this
life
,
may
take
it
up
as
somtimes
conducing
(
at
least
seemingly
)
to
their
end
:
but
for
those
who
propose
higher
hopes
to
themselves
,
and
know
that
Charity
is
one
of
the
main
props
to
those
hopes
,
how
foolishly
do
they
undermine
themselves
,
when
they
thus
act
against
their
Principles
,
and
that
upon
no
other
Autority
,
but
that
of
popular
usage
?
I
know
men
are
apt
to
excuse
themselves
upon
their
indignation
against
vice
,
and
think
that
their
zeal
must
as
well
acquit
them
for
this
violation
of
the
second
Table
,
as
it
once
did
Moses
for
the
breaking
both
,
Exod.
32.19
.
But
to
such
I
may
answer
in
Christs
words
,
Luke
9.55
.
Ye
know
not
what
manner
of
spirit
ye
are
of
.
Meekness
and
Charity
are
the
Evangelical
Graces
,
which
will
most
recommend
and
assimilate
us
to
him
,
who
was
meek
and
lowly
in
heart
.
But
after
all
this
pretext
of
Zeal
,
I
fear
it
is
but
a
cheat
we
put
on
our selves
,
the
elder
Brothers
raiment
only
to
disguise
the
Supplanter
,
Gen.
27.
Let
men
truly
ransack
their
own
breasts
,
and
I
doubt
the
best
will
find
there
is
somthing
of
vanity
that
lies
at
the
bottom
,
if
it
be
not
the
positive
sort
mention'd
before
,
of
designing
to
illustrate
my self
by
others
blemishes
,
yet
at
least
the
negative
,
that
I
am
unwilling
to
incur
the
contemt
incident
to
those
,
who
scruple
at
small
sins
.
Besides
I
observe
perhaps
,
that
't
is
the
common
entertainment
of
the
World
,
to
defame
their
Neighbors
,
and
if
I
strike
not
in
upon
the
Theme
,
I
shall
have
nothing
to
render
me
acceptable
company
;
perhaps
I
shall
be
reproched
as
morose
or
dull
,
and
my
silence
shall
be
construed
to
proceed
not
from
the
abundance
of
my
Charity
,
but
the
defect
of
my
Wit.
20.
BUT
sure
they
that
can
thus
argue
,
do
hereby
give
a
more
demonstrative
proof
of
that
defect
.
He
whose
Wit
is
so
precarious
,
that
it
must
depend
only
upon
the
folly
or
vice
of
another
,
had
best
give
over
all
pretence
to
it
.
He
that
has
nothing
of
his
own
growth
to
set
before
his
Guests
,
had
better
make
no
invitations
,
then
break
down
his
Neighbors
Inclosure
,
and
feast
them
upon
his
plunder
.
Besides
,
how
pitiful
an
attestation
of
Wit
is
it
,
to
be
able
to
make
a
disgraceful
relation
of
another
?
No
scolding
Woman
but
may
set
up
such
Trophies
:
and
they
that
can
value
a
man
upon
such
an
account
,
may
prefer
the
Scarabes
,
who
feed
upon
dung
,
and
are
remark'd
by
no
other
property
,
before
the
Bee
that
sucks
Flowers
and
returns
Hony.
31.
BUT
in
the
next
place
,
admit
this
restraint
should
certainly
expose
one
to
that
reproch
;
methinks
this
should
be
no
news
to
those
who
know
the
condition
of
Christianity
is
to
take
up
the
Cross
:
and
sure
it
cannot
weigh
lighter
then
in
this
instance
.
What
am
I
the
worse
,
if
a
vain
Talkative
Person
think
me
too
reserv'd
?
Or
if
he
,
whose
frolic
levity
is
his
disease
,
call
me
dull
,
because
I
vapor
not
out
all
my
spirits
into
froth
?
Socrates
when
inform'd
of
some
gating
Speeches
one
had
used
of
him
behind
his
back
,
made
only
this
facetious
reply
,
Let
him
beat
me
too
when
I
am
absent
.
And
he
that
gets
not
such
an
indifference
to
all
the
idle
censures
of
men
,
will
be
disturb'd
in
all
his
Civil
Transactions
,
as
well
as
his
Christian
:
it
being
scarce
possible
to
do
any
thing
,
but
there
will
be
descants
made
on
it
.
And
if
a
man
will
regard
those
winds
,
he
must
,
as
Solomon
saies
,
never
sow
,
Eccl.
11.4
.
He
must
suspend
even
the
necessary
actions
of
common
life
,
if
he
will
not
venture
them
to
the
being
mis-judged
by
others
.
32.
BUT
there
is
yet
a
farther
consideration
in
this
matter
:
for
he
that
upon
such
a
despicable
motive
will
violate
his
duty
in
one
particular
,
lets
Satan
get
a
main
point
of
him
,
and
can
with
no
good
Logic
deny
to
do
it
in
others
.
Detraction
is
not
the
only
sin
in
fashion
:
Profaneness
,
and
Obscenity
,
and
all
sorts
of
Luxury
are
so
too
,
and
threaten
no
less
reproch
to
those
who
scruple
at
them
.
Upon
the
same
grounds
therefore
that
he
discards
his
Charity
to
his
Neighbor
,
he
may
also
his
Piety
,
his
Modesty
,
his
Temperance
,
and
almost
all
other
Virtues
.
And
to
speak
the
truth
,
there
is
not
a
more
fertile
womb
of
sin
,
then
this
dread
of
all
mens
reproch
.
Other
corruptions
must
be
gratified
with
cost
and
industry
,
but
in
this
the
Devil
hath
no
farther
trouble
then
to
laugh
men
out
of
their
souls
.
So
prolific
a
vice
therefore
had
need
be
weeded
out
of
mens
hearts
:
for
if
it
be
allowed
the
least
corner
,
if
it
be
indulged
too
in
this
one
instance
,
't
will
quickly
spread
it self
farther
.
33.
YET
after
all
,
this
fear
of
reproch
is
a
mere
fallacy
,
started
to
disguise
a
more
real
cause
of
fear
:
for
the
greatest
danger
of
reproch
does
indeed
lie
on
that
other
side
.
Common
estimation
puts
an
ill
Character
upon
pragmatic
medling
people
.
For
tho
the
inquisitiveness
and
curiosity
of
the
hearer
,
may
somtimes
render
such
discourses
grateful
enough
to
him
,
yet
it
leaves
in
him
no
good
impressions
of
the
speaker
.
This
is
well
observ'd
by
the
Son
of
Sirach
,
Ecclus.
19.8
,
9.
Whether
it
be
to
friend
or
foe
,
talk
not
of
other
mens
lives
,
and
if
thou
canst
without
offence
,
revele
them
not
,
for
he
heard
and
observ'd
thee
,
and
when
time
cometh
he
will
hate
thee
.
In
a
word
,
all
considering
Persons
will
be
ever
upon
their
guard
in
such
company
,
as
fore-seeing
that
they
will
talk
no
less
freely
of
them
,
then
they
do
of
others
before
them
.
Nor
can
the
commonness
of
the
guilt
obviate
the
censure
,
there
being
nothing
more
frequent
then
for
men
to
accuse
their
own
faults
in
other
Persons
.
Vice
is
like
a
dark
Lantern
,
which
turns
its
bright
side
only
to
him
that
bears
it
,
but
looks
black
and
dismal
in
anothers
hand
:
and
in
this
particular
none
has
so
much
reason
to
fear
a
Defamer
,
as
those
who
are
themselves
such
:
for
(
besides
the
common
prudential
motive
)
their
own
consciousness
gives
them
an
inward
alarm
,
and
makes
them
look
for
a
retribution
in
the
same
kind
.
Thus
upon
the
whole
matter
we
see
,
there
is
no
real
temtation
,
even
to
our
vanity
,
to
comply
with
this
uncharitable
custom
,
we
being
sure
to
lose
more
repute
by
it
then
we
can
propose
to
our selves
to
gain
.
The
being
esteem'd
an
ill
man
,
will
not
be
balanced
by
being
thought
pleasant
,
ingenuous
company
,
were
one
sure
to
be
so
.
But
't
is
odds
,
that
will
not
be
acquired
by
it
neither
,
for
the
most
assiduous
tale-bearers
,
and
biterest
revilers
,
are
often
half-witted
people
:
there
being
nothing
more
frequently
observed
,
then
such
mens
aptness
to
speak
evil
of
things
they
understand
not
,
Jude
v.
10.
34.
O
let
not
then
those
that
have
repudiated
the
more
inviting
sins
,
shew
themselves
philter'd
and
bewitch'd
by
this
,
but
instead
of
submitting
to
the
ill
example
of
others
,
set
a
good
one
to
them
,
and
endeavor
to
bring
this
unchristian
custom
out
of
fashion
.
I
am
sure
if
they
do
not
,
they
will
be
more
deeply
chargeable
then
others
:
for
the
more
command
they
have
over
their
other
corruptions
,
the
more
do
they
witness
against
themselves
.
Their
remissness
and
willing
subjection
to
this
,
besides
their
example
when
ill
,
is
more
ensnaring
then
other
mens
,
and
is
apt
to
insinuate
easie
thoughts
of
the
sin
.
Men
are
apt
to
think
themselves
safe
while
they
follow
one
of
noted
Piety
,
and
the
autority
of
his
Person
often
leads
them
blindfold
into
his
failings
.
Thus
when
Peter
dissembled
,
St.
Paul
tells
us
,
that
the
other
Jews
,
and
even
Barnabas
also
,
was
carried
away
with
his
dissimulation
,
Galat.
2.13
.
And
I
doubt
not
in
this
particular
many
are
incouraged
by
the
liberty
they
see
even
good
men
take
.
So
that
such
have
a
more
accumulative
guilt
,
for
they
do
not
only
commit
,
but
patronize
the
fault
:
the
consideration
whereof
has
kept
me
,
I
confess
,
longer
upon
this
Head
,
then
is
proportionable
to
the
brevity
of
the
rest
;
but
I
think
not
longer
then
agrees
to
the
importance
of
the
subject
.
35.
AND
now
since
we
have
consider'd
the
malignity
of
this
sin
of
Detraction
,
and
yet
withal
find
that
't
is
a
sin
,
which
as
the
Apostle
speaks
,
doth
so
easily
beset
us
,
't
is
but
a
natural
Corollary
that
we
inforce
our
vigilance
against
it
.
And
where
the
importance
and
difficulty
are
both
so
great
,
't
will
be
a
little
necessary
to
consider
what
are
the
likliest
means
,
the
most
appropriate
Antidote
against
this
so
dangerous
,
and
yet
so
Epidemic
a
disease
.
36.
AND
here
the
common
rule
of
Physic
is
to
be
adverted
to
,
viz.
to
examine
the
causes
,
that
the
remedies
may
be
adapted
to
them
.
I
shall
therefore
in
the
first
place
desire
every
man
seriously
to
study
his
own
constitution
of
mind
,
and
observe
what
are
his
particular
temtations
to
this
sin
of
Detraction
,
whether
any
of
those
I
have
before
mention'd
,
as
Pride
,
Envy
,
Levity
,
&c.
or
any
other
which
lies
deeper
,
and
is
only
discernible
to
his
own
inspection
.
Let
him
,
I
say
,
make
the
scrutiny
,
and
then
accordingly
apply
himself
to
correct
the
sin
in
its
first
principle
.
For
as
when
there
is
an
eruption
of
Humor
in
any
part
,
't
is
not
cured
merely
by
outward
applications
,
but
by
such
alterative
Medicines
as
purify
the
blood
;
so
this
Leprosy
of
the
Tongue
will
still
spread
farther
,
if
it
be
not
check'd
in
its
spring
and
source
,
by
the
mortifying
of
those
corrupt
inclinations
,
which
feed
and
heighten
it
.
37.
THIS
is
an
inquisition
I
must
leave
to
every
mans
own
Conscience
,
which
alone
can
testify
by
what
impulses
he
acts
.
Yet
as
the
Rabbins
were
wont
to
say
,
that
in
every
signal
Judgment
which
befel
the
Jews
,
there
was
some
grain
of
the
Golden-calf
;
so
I
think
I
may
venture
to
say
,
that
in
all
Detraction
,
there
is
some
mixture
of
Pride
:
and
therefore
I
suppose
,
a
Caution
against
that
,
will
be
so
generally
seasonable
,
that
it
may
well
lead
the
Van
of
all
other
advices
in
this
matter
.
And
here
't
is
very
observable
,
that
God
who
has
made
of
one
blood
all
Nations
of
the
Earth
,
Acts
17.
has
so
equally
distributed
all
the
most
valuable
privileges
of
Human-nature
,
as
if
he
design'd
to
preclude
all
insulting
of
one
man
over
another
.
Neither
has
he
only
thus
insinuated
it
by
his
Providence
,
but
has
inforc'd
it
by
his
commands
In
the
Levitical
Law
we
find
what
a
particular
care
he
takes
to
moderate
the
rigor
of
Judicial
correction
,
upon
this
very
account
,
lest
thy
Brother
be
despised
in
thine
eyes
,
Deut.
25.3
.
So
unreasonable
did
he
think
it
,
that
the
crime
or
misery
of
one
,
should
be
the
exultation
of
another
.
And
S.
Paul
brands
it
as
a
great
guilt
of
the
Corinthians
,
that
they
upon
the
occasion
of
the
incestuous
person
were
puffed
up
,
when
they
should
have
mourned
,
1
Corin.
5.2
.
When
we
see
a
dead
Corps
,
we
are
not
apt
to
insult
over
it
,
or
brag
of
our
own
health
and
vigor
;
but
it
rather
damps
us
,
and
makes
us
reflect
,
that
it
may
(
we
know
not
how
soon
)
be
our
own
condition
.
And
certainly
the
spectacles
of
Spiritual
mortality
should
have
the
same
operation
.
We
have
the
same
principles
of
Corruption
with
our
lapsed
Brethren
,
and
have
nothing
but
Gods
grace
,
to
secure
us
from
the
same
effects
,
and
by
these
insulting
reflections
we
forfeit
that
too
;
for
he
gives
grace
only
to
the
humble
,
James
4.6
.
Saint
Pauls
advice
therefore
is
very
apposite
to
this
case
,
Gallat
.
6.1
.
Brethren
,
if
a
man
be
overtaken
in
a
fault
,
restore
such
a
one
in
the
spirit
of
meekness
,
considering
thy self
,
least
thou
also
be
temted
.
In
a
word
,
the
faults
of
others
ought
to
excite
our
pity
towards
them
,
our
caution
as
to
our selves
,
and
our
thankfulness
to
God
,
if
he
hath
hitherto
preserv'd
us
from
the
like
,
For
who
made
thee
to
differ
from
another
?
1
Cor.
4.7
.
But
if
we
spread
our
Sails
and
triumph
over
these
wrecks
,
we
expose
our selves
to
worse
.
Other
sins
like
Rocks
may
split
us
,
yet
the
lading
may
be
preserv'd
:
but
Pride
like
a
Gulf
swallows
us
up
;
our
very
vertues
when
so
levened
,
becoming
weights
and
plummets
to
sink
us
to
the
deeper
ruine
.
The
counsel
therefore
of
the
Apostle
,
is
very
pertinent
to
this
matter
,
Rom.
11.20
.
Be
not
high
minded
,
but
fear
.
38.
BUT
God
knows
we
can
insult
over
others
when
we
are
not
only
under
a
possibility
,
but
are
actually
involv'd
in
the
same
guilt
:
and
then
what
are
all
our
accusations
and
bitter
censures
of
others
,
but
indictments
and
condemnatory
sentences
against
our selves
?
And
we
may
justly
expect
God
should
take
us
at
our
word
,
and
reply
upon
us
as
the
Prophet
did
upon
David
,
Thou
art
the
man
,
2
Sam.
12.7
.
For
tho
our
officious
vehemence
against
anothers
crime
,
may
blind
the
eies
of
men
,
yet
God
is
not
so
mocked
.
As
therefore
when
a
thief
or
murderer
is
detected
,
it
gives
an
alarm
to
the
whole
confederacy
;
so
when
we
find
our
own
guilts
pursued
in
ot●er
mens
Persons
,
t
is
not
a
time
for
us
to
join
in
the
prosecution
,
but
rather
by
humble
and
penitent
reflections
on
our selves
to
provide
for
our
own
safety
.
When
therefore
we
find
our selves
(
upon
any
misdemeanor
of
our
brother
)
ready
to
mount
the
Tribunal
,
and
pronounce
our
sentence
,
let
us
first
consider
how
competent
we
are
for
the
office
,
calling
to
mind
the
decision
Christ
once
made
in
the
like
case
,
He
that
is
without
sin
let
him
first
cast
a
stone
,
Job
.
8.7
.
And
if
we
did
this
,
many
perhaps
of
our
fiercest
impeachers
,
would
think
fit
to
retire
,
and
leave
the
delinquent
(
as
they
themselves
finally
desire
to
be
)
to
the
merciful
indulgence
of
a
Savior
.
In
short
,
would
we
but
look
into
our
own
hearts
,
we
should
find
so
much
work
for
our
inquisitions
and
censure
,
that
we
should
not
be
at
leisure
to
ramble
abroad
for
it
.
And
therefore
as
Lycurgus
once
said
to
one
,
who
importun'd
him
to
establish
a
popular
parity
in
the
state
,
Do
thou
,
saies
he
,
begin
it
first
in
thine
own
family
:
so
I
shall
advise
those
that
will
be
judging
,
to
practice
first
at
home
.
And
if
they
will
confine
themselves
to
that
,
till
there
be
nothing
left
to
correct
,
I
doubt
not
their
neighbor
will
be
well
enough
secur'd
against
their
Detractions
.
39.
ANOTHER
preservation
against
that
sin
is
the
frequent
contemplation
of
the
last
and
great
judgment
.
This
is
indeed
a
Catholicon
against
all
:
but
we
find
it
particularly
appli'd
by
St.
Paul
to
this
of
judging
and
despising
our
Brethren
.
Why
dost
thou
judg
thy
brother
?
or
why
dost
thou
set
at
nought
thy
brother
?
We
shall
all
stand
before
the
Judgment
Seat
of
Christ
,
Rom.
14.10
.
That
is
the
great
day
of
Revelation
and
Retribution
,
and
we
are
not
to
anticipate
it
by
our
private
inquests
or
sentences
:
we
have
business
enough
to
provide
our
own
accounts
against
that
day
.
And
as
it
were
a
spightful
folly
for
Malefactors
,
that
were
going
together
to
that
bar
,
to
spend
their
time
in
exaggerating
each
others
crimes
:
so
surely
is
it
for
us
,
who
are
all
going
toward
the
dreadful
tribunal
,
to
be
drawing
up
Charges
against
one
another
.
And
who
knows
but
we
may
then
meet
with
the
fate
of
Daniels
accusers
,
see
him
we
censur'd
acquit
,
and
our selves
doomed
.
The
penitence
of
the
criminal
may
have
numbred
him
among
the
Saints
,
when
our
unretracted
uncharitableness
may
send
us
to
unquenchable
Flames
.
I
conclude
this
consideration
with
the
words
of
St.
James
,
There
is
one
Lawgiver
who
is
able
to
save
and
to
destroy
,
who
art
thou
that
judgest
another
?
Jam.
4.12
.
50.
A
third
expedient
may
be
,
to
try
to
make
a
revulsion
of
the
humor
,
to
draw
it
into
another
chanel
.
If
we
must
needs
be
talking
of
other
peoples
faults
,
let
it
not
be
to
Defame
,
but
to
amend
them
,
by
converting
our
Detraction
and
backbiting
into
Admonition
and
fraternal
correption
.
This
is
a
way
to
extract
medicine
out
of
the
viper
,
to
consecrate
even
this
so
unhollow'd
a
part
of
our
temper
,
and
to
turn
the
ungrateful
medling
of
a
busy-body
,
into
the
most
obliging
office
of
a
friend
.
And
indeed
had
we
that
zeal
for
vertue
,
which
we
pretend
when
we
inveigh
against
vice
,
we
should
surely
lay
it
out
this
way
;
for
this
only
gives
a
possibility
of
reforming
the
offender
.
But
alas
we
order
the
matter
so
,
as
if
we
fear'd
to
lose
the
occasion
of
Clamor
,
and
will
tell
all
the
world
but
him
that
it
most
concerns
.
Indeed
t
is
a
deplorable
thing
to
see
how
universally
this
necessary
Christian
duty
is
neglected
;
and
to
that
neglect
we
may
in
a
great
degree
impute
that
strange
over-flowing
of
Detraction
among
us
.
We
know
the
receiving
any
thing
into
our
Charge
,
insensibly
begets
a
love
and
tenderness
to
it
(
a
nurse
upon
this
account
comes
often
to
vie
kindness
with
the
mother
:
)
and
would
we
but
take
one
another
thus
into
our
care
,
and
by
friendly
vigilance
thus
watch
over
each
others
souls
,
t
is
scarce
imaginable
what
an
endearment
it
would
create
:
such
certainly
as
would
infallibly
supplant
all
our
unkind
reportings
and
severe
descants
upon
our
brethren
;
since
those
can
never
take
place
,
but
when
there
is
at
least
an
indifference
,
if
not
an
enmity
.
41.
THE
next
cure
I
shall
propose
for
Detraction
,
is
to
substract
its
nurishment
,
by
suppressing
all
Curiosity
and
inquisitiveness
concerning
others
.
Were
all
supplies
thus
cut
off
,
it
would
at
last
be
subdued
.
The
King
of
Ethiopia
in
a
vie
of
Wit
with
the
King
of
Egypt
,
propos'd
it
as
a
Problem
to
him
,
to
drink
up
the
Sea
,
to
which
he
repli'd
,
by
requiring
him
first
to
stop
the
access
of
Rivers
to
it
:
and
he
that
would
drain
this
other
Ocean
,
must
take
the
same
course
,
dam
up
the
avenues
of
those
Springs
which
feed
it
.
He
that
is
alwaies
upon
the
scent
,
hunting
out
some
discovery
of
others
,
will
be
very
apt
to
invite
his
neighbors
to
the
quarry
;
and
therefore
t
will
be
necessary
for
him
,
to
restrain
himself
from
that
range
:
not
like
jealous
States
,
to
keep
Spies
and
pensioners
abroad
to
bring
him
intelligence
,
but
rather
discourage
all
such
officious
pick-thanks
:
for
the
fuller
he
is
of
such
informations
,
the
more
is
his
pain
if
he
keep
them
in
,
and
his
guilt
if
he
publish
them
.
Could
men
be
perswaded
to
affect
a
wholesome
ignorance
in
these
matters
,
it
would
conduce
both
to
their
ease
and
innocence
:
for
't
is
this
Itch
of
the
ear
which
breaks
out
at
the
Tongue
:
and
were
not
Curiosity
the
Purveior
,
Detraction
woud
soon
be
starved
into
a
tameness
.
42.
BUT
the
most
infallible
receit
of
all
,
is
the
frequent
recollecting
,
and
serious
applying
of
the
grand
rule
,
of
doing
as
we
would
be
don
to
:
for
as
Detraction
is
the
violation
of
that
,
so
the
observation
of
that
must
certainly
supplant
Detraction
.
Let
us
therefore
when
we
find
the
humor
fermenting
within
us
,
and
ready
to
break
out
in
Declamations
against
our
brethren
,
Let
us
,
I
say
,
check
it
with
this
short
question
,
Would
I
my self
be
thus
us'd
?
This
voice
from
within
,
will
be
like
that
from
heaven
to
St.
Paul
,
which
stopt
him
in
the
heigth
of
his
carrier
.
Act.
9.4
.
And
this
voice
every
man
may
hear
,
that
will
not
stop
his
ears
,
nor
gag
his
conscience
,
it
being
but
the
Echo
of
that
native
Justice
and
equity
which
is
planted
in
our
hearts
:
and
when
we
have
our
remedy
so
near
us
,
and
will
not
use
it
,
God
may
well
expostulate
with
us
,
as
he
did
with
the
Jews
,
Why
will
ye
die
,
O
house
of
Israel
?
Ezek.
33.11
.
43.
THESE
are
some
of
those
many
receits
which
may
he
prescrib'd
against
this
spreading
disease
.
But
indeed
there
is
not
so
much
need
to
multiply
remedies
,
as
to
perswade
men
to
apply
them
.
We
are
in
love
with
our
Malady
,
and
as
loth
to
be
cured
of
the
Luxury
of
the
Tongue
,
as
St.
Augustine
was
of
his
other
Sensuality
,
against
which
he
praied
with
a
Caveat
,
that
he
might
not
be
too
soon
heard
.
But
't
is
ill
dallying
,
where
our
Souls
are
concern'd
:
for
alas
t
is
they
that
are
wounded
by
those
darts
,
which
we
throw
at
others
.
We
take
our
aim
perhaps
at
our
Neighbors
,
but
indeed
hit
our selves
:
herein
verifying
in
the
highest
Sense
that
Axiom
of
the
Wise-man
,
He
that
diggeth
a
pit
,
shall
fall
into
it
,
and
he
that
roleth
a
stone
,
it
shall
return
upon
him
,
Prov.
25.27
.
If
therefore
we
have
no
tenderness
,
no
relenting
to
our
Brethren
,
yet
let
us
have
some
to
our selves
;
so
much
compassion
,
nay
so
much
respect
to
our
precious
immortal
Souls
,
as
not
to
set
them
at
so
despicable
a
price
,
to
put
them
in
balance
with
the
satisfying
of
a
petulant
peevish
vanity
.
Surely
the
shewing
our selves
ill-natur'd
(
which
is
all
the
gain
Detraction
amounts
to
)
is
not
so
enamouring
a
design
,
that
we
should
sacrifice
to
it
our
highest
interest
.
T
is
too
much
to
spend
our
breath
in
such
a
pursuit
;
O
let
not
our
souls
also
exhale
in
the
vapor
;
but
let
us
rather
pour
them
out
in
praiers
for
our
brethren
,
then
in
accusations
of
them
:
for
tho
both
the
one
and
the
other
will
return
into
our
own
bosoms
,
yet
God
knows
to
far
differing
purposes
,
even
as
differing
as
those
wherewith
we
utter
them
.
The
Charity
of
the
one
like
kindly
exhalations
will
descend
in
showers
of
blessings
,
but
the
rigor
and
asperity
of
the
other
,
in
a
severe
doom
upon
our selves
:
for
the
Apostle
will
tell
us
,
He
shall
have
judgment
without
mercy
,
that
hath
shewed
no
mercy
,
James
2.13
.
SECT
.
VII
.
Of
Scoffing
and
Derision
.
THERE
is
also
another
fault
of
the
Tongue
injurious
to
our
neighbor
,
and
that
is
Derision
and
Mockery
,
and
striving
to
render
others
as
ridiculous
and
contemtible
as
we
can
.
This
in
respect
of
the
subject
matter
differs
from
the
other
of
Detraction
,
as
much
as
folly
or
deformity
do's
from
vice
:
yet
since
injuries
as
well
as
benefits
,
are
to
be
mesured
by
common
estimation
,
this
may
come
in
balance
with
the
other
.
There
is
such
a
general
aversation
in
human
nature
to
contemt
,
that
there
is
scarce
any
thing
more
exasperating
.
I
will
not
deny
but
the
excess
of
that
aversation
may
be
level'd
against
Pride
:
yet
sure
scorn
and
disdain
never
sprung
from
humility
,
and
therefore
are
very
incompetent
Correctors
of
the
other
;
so
that
it
may
be
said
of
that
,
as
once
it
was
of
Diogènes
,
that
he
trampled
on
Plato's
Pride
with
greater
of
his
own
.
2.
NOR
is
this
injury
enhanced
only
by
the
resentment
of
the
sufferer
,
but
also
by
the
way
of
inflicting
it
.
We
generally
think
those
are
the
severest
marks
of
infamy
,
which
are
the
most
indelible
.
To
be
burnt
in
the
hand
or
pilloried
,
is
a
more
lasting
reproch
then
to
be
scourged
or
confined
;
and
it
is
the
same
in
this
case
,
for
here
commonly
Wit
is
the
Lictor
,
which
is
arm'd
with
an
edg'd
tool
,
and
leaves
scars
behind
it
.
The
reproch
of
rage
and
fury
seem
to
be
writ
in
Chalk
or
Lead
,
which
a
dispassionate
hearer
easily
wipes
out
,
but
those
of
wit
are
like
the
Gravers
burine
upon
Copper
,
or
the
corrodings
of
Aqua-fortis
,
engrave
and
indent
the
Characters
that
they
can
never
be
defaced
.
The
truth
of
this
daily
experience
attests
.
A
dull
contumely
quickly
vanishes
,
no
body
thinking
it
worth
remembring
,
but
when
t
is
steel'd
with
Wit
,
it
pierces
deep
,
leaves
such
impressions
in
the
fancy
of
the
hearers
,
that
thereby
it
gets
rooting
in
the
memory
,
and
will
scarce
be
eradicated
:
nay
sometimes
it
happens
to
survive
both
speaker
and
hearer
,
and
conveys
it self
to
posterity
;
it
being
not
unusual
for
the
sarcasms
of
Wit
to
be
transmitted
in
story
.
And
as
it
thus
gives
an
edg
,
so
also
do's
it
add
wings
to
a
reproch
,
makes
it
fly
abroad
in
an
instant
.
Many
a
poor
mans
infirmities
had
bin
confined
to
the
notice
of
a
few
relations
or
neigbors
,
had
not
some
remarkable
strain
of
drollery
scatter'd
and
dispersed
them
.
The
jest
recommends
the
Defamation
,
and
is
commonly
so
incorporate
with
it
,
that
they
cannot
be
related
apart
.
And
even
those
who
like
it
not
in
one
respect
,
yet
are
many
times
so
transported
with
it
in
the
other
,
that
they
chuse
rather
to
propagate
the
contumely
,
then
stifle
the
conceit
.
Indeed
Wit
is
so
much
the
Diana
of
this
Age
,
that
he
who
goes
about
to
set
any
bounds
to
it
,
must
expect
an
uproar
,
Acts
19.28
.
or
at
least
to
be
judged
to
have
imposed
an
envious
inhibition
on
it
,
because
himself
has
not
stock
enough
to
maintain
the
trade
.
But
how
ever
sharp
or
unexpected
the
censure
may
seem
to
be
,
yet
t
is
necessary
that
plain
downright
truth
should
somtimes
be
spoken
;
and
I
think
that
will
bear
me
out
,
if
I
say
t
is
possible
men
may
be
as
oppressive
by
their
parts
,
as
their
power
;
and
that
God
did
no
more
design
the
meaner
intellectuals
of
some
for
triumphs
to
the
pride
and
vanity
of
the
more
acute
,
then
he
did
the
possessions
of
the
less
powerful
,
as
a
prey
to
the
rapine
and
avarice
of
the
mighty
.
3.
AND
this
suggests
a
yet
farther
aggravation
of
this
sin
,
as
it
is
a
perverting
of
Gods
design
,
and
abuse
of
the
talent
he
has
committed
to
men
in
trust
.
Ingenuity
and
quickness
of
parts
,
is
sure
to
be
reckoned
in
the
highest
ranks
of
Blessings
,
and
an
instrument
proper
for
the
most
excellent
purposes
:
and
therefore
we
cannot
suppose
the
Divine
Wisdom
so
much
short
of
Human
,
as
not
in
his
intention
to
assign
it
to
uses
worthy
of
it
.
Those
must
relate
either
to
God
,
our selves
,
or
our
neighbors
.
In
respect
of
God
,
it
renders
us
more
capable
of
contemplating
his
Perfections
,
discerning
the
Equity
and
Excellence
of
his
Laws
,
and
our
obligations
to
obedience
.
In
regard
of
our selves
it
makes
us
apprehend
our
own
interest
in
that
obedience
;
makes
us
tractable
and
perswasible
,
contrary
to
that
Brutish
stub
bornness
of
the
Horse
and
Mule
,
which
the
Psalmist
reproches
,
Psal.
32.9
.
Besides
it
accommodates
us
in
all
the
concerns
of
Human
life
,
forms
it self
into
all
those
useful
contrivances
,
which
may
make
our
being
here
more
comfortable
:
especially
it
renders
a
man
company
to
himself
,
and
in
the
greatest
dearth
of
Society
,
entertains
him
with
his
own
thoughts
.
Lastly
,
as
to
our
neighbors
,
it
renders
us
useful
and
assistant
.
All
those
Discoveries
and
Experiments
,
those
Arts
and
Sciences
,
which
are
now
the
common
tresure
of
the
world
,
took
their
first
rise
from
the
ingenuity
of
particular
persons
:
and
in
all
personal
Exigencies
wherein
any
of
us
are
at
any
time
involved
,
we
need
not
be
told
the
usefulness
of
a
wise
adviser
.
Now
all
these
are
emploiments
commensurable
to
the
faculty
from
whence
they
flow
,
and
that
answer
its
excellence
and
value
;
and
he
that
so
bestows
his
talent
,
gives
a
good
account
of
his
trust
.
But
I
would
fain
know
under
which
of
these
Heads
Derision
of
our
Neighbor
comes
in
:
certainly
not
under
that
of
being
assistant
to
him
.
It
would
be
a
sorry
relief
to
a
poor
indigent
wretch
,
to
lavish
out
wit
upon
him
,
in
upbraiding
of
his
misery
.
And
is
not
this
a
parallel
case
?
Is
it
not
the
same
Barbarism
,
to
mock
and
reproch
a
man
that
wants
the
gifts
of
Nature
,
as
him
that
wants
those
of
Fortune
?
Nay
perhaps
it
may
be
more
,
for
a
Beggar
may
have
impoverisht
himself
by
his
own
fault
,
but
in
Natural
defects
there
is
nothing
to
be
charged
,
unless
we
will
fly
higher
,
and
arraign
that
Providence
that
hath
so
dispensed
.
In
a
word
,
as
the
Superfluities
of
the
Rich
are
by
God
assign'd
as
the
store-house
of
the
poor
,
so
the
Abilities
of
the
Wise
are
of
the
ignorant
:
for
t
is
a
great
mistake
,
to
think
our selves
Stewards
in
some
of
Gods
gifs
,
and
proprietaries
in
others
.
They
are
all
equally
to
be
emploied
,
according
to
the
designation
of
the
Donor
,
and
there
is
nothing
more
universally
design'd
by
him
,
then
that
mankind
should
be
equally
helpful
to
one
another
.
Those
therefore
whom
God
hath
blest
with
higher
degrees
of
sagacity
and
quickness
,
ought
not
to
look
down
on
others
as
the
objects
of
their
contemt
or
scorn
,
but
rather
of
their
care
and
pity
,
endeavoring
to
rescue
them
from
those
mischiefs
,
to
which
their
weakness
may
expose
them
,
remembring
still
,
that
God
might
have
changed
the
Scene
,
and
made
themselves
what
they
see
others
.
It
is
part
of
Jobs
justification
of
his
integrity
,
that
he
was
eies
to
the
Blind
,
and
feet
to
the
Lame
,
Job
.
29.25
.
(
i.
e.
)
he
accommodated
his
assistances
to
all
the
wants
and
exigencies
of
others
:
and
sure
t
is
no
less
the
part
of
a
good
man
to
do
it
in
the
Mental
then
in
the
Corporeal
defects
.
4.
BUT
alas
many
of
us
would
rather
put
a
stumbling
block
in
the
way
of
the
Blind
,
pull
away
the
Crutch
from
the
Lame
,
that
we
may
sport
our selves
to
see
them
tumble
:
such
a
sensuality
we
have
in
observing
and
improving
the
imperfections
of
others
,
that
it
is
become
the
grand
excellence
of
the
Age
to
be
Dextrous
at
it
,
and
Wit
serves
some
men
for
little
else
.
We
are
got
indeed
into
a
merry
world
,
Laughing
is
our
main
business
;
as
if
because
it
has
bin
made
part
of
the
Definition
of
man
,
that
he
is
Risible
,
his
man-hood
consisted
in
nothing
else
.
But
alas
,
if
that
be
all
the
use
men
have
of
their
understandings
,
they
were
given
them
to
little
purpose
,
since
mere
Idiots
can
laugh
with
as
much
plesure
and
more
innocence
then
they
;
and
it
is
a
great
instance
how
extremes
may
be
brought
to
meet
,
that
the
excess
of
Wit
in
the
one
,
and
of
Folly
in
the
other
,
serve
to
produce
the
same
effect
.
5.
YET
so
voracious
is
this
humor
now
grown
,
that
it
draws
in
every
thing
to
feed
it
.
There
is
not
game
enough
from
the
real
folly
of
the
world
,
and
therefore
that
which
is
the
most
distant
from
it
must
be
stampt
with
its
mark
.
T
is
a
known
story
of
the
Frier
who
on
a
fasting
day
bid
his
Capon
be
Carp
,
and
then
very
Canonically
ate
it
;
and
by
such
a
transubstantiating
power
our
Wits
bid
all
seriousness
and
consideration
be
formality
and
foppery
,
and
then
under
that
name
endeavor
to
hunt
it
out
of
the
world
.
I
fear
moral
honesty
fares
not
better
with
some
of
them
then
moral
prudence
.
The
old
Philosophical
vertues
of
Justice
,
Temperance
,
and
Chastity
are
now
hist
off
the
stage
,
as
fit
only
for
the
Antiquated
set
of
Actors
,
and
he
that
appears
in
that
equipage
,
is
by
many
thought
more
ridiculous
,
then
he
that
walks
the
street
in
his
Ancestors
trunk-hose
.
Nay
indeed
vice
its
self
is
scarce
secure
if
it
have
not
the
grand
accomplishment
of
impudence
:
a
puny
blushing
sinner
is
to
be
laught
out
of
his
Modesty
,
tho
not
out
of
his
sin
;
and
to
be
proof
against
their
scorns
he
must
first
be
so
against
all
the
regrets
of
his
own
mind
.
6.
AND
if
mere
Ethnic
virtue
,
or
shame-fac'd
vice
have
this
treatment
,
Christian
Piety
must
expect
worse
:
and
so
indeed
it
finds
,
its
possessors
being
beyond
all
others
exposed
to
their
scorn
and
contemt
.
Nor
is
it
strange
it
should
be
so
,
such
men
being
made
,
as
it
is
Wisd.
2.14
.
to
reprove
their
waies
,
they
think
in
their
own
defence
they
are
to
deride
theirs
.
This
is
it
indeed
which
gives
a
secret
sting
and
venem
to
their
reproches
:
other
men
they
abuse
as
an
exercise
of
their
Wit
,
but
these
in
defence
of
the
party
.
So
Julian
after
his
Apostacy
,
thought
it
a
more
effectual
way
to
persecute
the
Christians
by
taunts
and
ironies
,
then
by
racks
and
tortures
,
as
thinking
it
more
possible
to
shame
,
then
fright
them
out
of
their
religion
.
And
the
stratagem
seems
to
have
bin
reassumed
by
many
in
this
Age
,
and
I
fear
with
too
great
success
:
for
I
doubt
not
there
are
divers
who
have
herded
themselves
amongst
these
profane
Scoffers
,
not
that
they
are
convinced
by
their
reasons
,
but
terrified
by
their
contumelies
;
and
as
some
Indians
are
said
to
worship
the
Devil
,
that
he
may
not
hurt
them
;
so
these
chuse
to
be
active
,
that
they
may
not
be
passive
in
the
contemts
flung
upon
Religion
:
such
men
forget
the
dreadful
denunciation
of
Christ
against
those
that
shall
be
ashamed
of
him
and
his
words
,
Mat.
8.38
.
7.
As
for
those
who
,
upon
a
juster
estimate
,
find
the
advantages
of
piety
worthy
to
be
chosen
,
and
take
it
with
all
its
necessary
ignominies
,
they
have
the
encouragement
of
very
good
company
in
their
sufferings
.
The
Psalmist
long
ago
had
his
share
,
when
not
only
Those
that
sa●e
in
the
gate
spake
against
him
,
but
the
drunkards
made
songs
upon
him
,
Psalm
.
69.12
.
T
was
also
the
Prophet
Jeremies
complaint
,
I
am
in
Derision
daily
,
every
one
mocketh
me
,
Jer.
20.7
.
Nay
our
blessed
Lord
himself
was
derided
in
his
life
by
the
Pharisees
,
Luke
16.14
.
mocked
and
reviled
at
his
death
by
the
Priests
,
the
Elders
,
the
Soldiers
;
nay
by
casual
passengers
,
Mat.
27.39
.
And
shall
the
servant
think
himself
greater
then
his
Lord
?
Shall
a
Christian
expect
an
immunity
from
what
his
Savior
has
born
before
him
?
(
He
that
do's
so
,
is
too
delicate
a
member
for
a
crucified
head
.
)
No
sure
,
let
us
rather
animate
our selves
,
as
the
Apostle
exhorts
,
by
considering
him
who
as
well
despised
the
shame
,
as
endured
the
cross
for
us
,
Heb.
12.3
.
and
who
has
not
only
given
an
example
,
but
proposed
a
reward
,
a
Beatitude
to
those
who
are
reviled
for
righteousness
sake
,
Mat.
3.11
.
And
when
this
is
soberly
ponder'd
,
't
will
sure
make
it
easy
for
us
to
resolve
with
holy
David
in
a
like
case
,
I
will
be
yet
more
vile
,
2
Sam.
6.22
.
8.
BUT
to
return
from
this
digression
,
to
those
who
thus
unhappily
employ
their
parts
,
let
me
propose
to
them
,
that
they
would
borrow
every
day
some
few
minutes
from
their
mirth
,
and
seriously
consider
,
whether
this
be
(
I
need
not
say
a
Christian
,
but
)
a
manly
exercise
of
their
faculties
.
Alas
when
they
have
rallied
out
the
day
from
one
company
to
another
,
they
may
sum
up
their
account
at
night
in
the
wise
mans
simile
,
their
Laughter
has
bin
but
like
the
crackling
of
Thorns
under
a
pot
,
Ecclus.
6.7
.
made
a
little
brisk
noise
for
the
present
,
and
with
the
sparkles
perhaps
annoied
their
Neighbors
,
but
what
real
good
has
it
brought
to
themselves
?
All
that
they
can
fancy
is
but
the
repute
of
Wit.
But
sure
that
might
be
attainable
some
other
way
.
We
find
the
world
affected
to
new
things
,
and
this
of
Derision
and
Abuse
to
others
is
so
beaten
a
road
,
that
perhaps
the
very
variety
of
a
new
way
would
render
it
acceptable
.
They
are
the
lighter
substances
that
still
swim
away
with
the
stream
,
the
greater
and
more
solid
bodies
do
somtimes
stop
the
current
:
and
sure
't
were
a
noble
essay
of
mans
parts
to
stem
this
tide
,
and
by
a
more
useful
application
of
their
own
faculties
,
convince
others
that
theirs
might
be
better
emploied
.
T
is
said
of
Anacharsis
,
that
at
a
feast
he
could
not
be
got
to
smile
at
the
affected
railleries
of
common
Jesters
,
but
when
an
Ape
was
brought
in
he
freely
laught
,
saying
,
an
Ape
was
ridiculous
by
nature
,
but
men
by
art
and
study
.
And
truly
t
is
a
great
contemt
of
human
nature
to
think
their
intellects
were
given
them
for
no
better
end
then
to
raise
that
laughter
,
which
a
brute
can
do
as
well
or
better
.
9.
I
would
not
be
thought
to
recommend
such
a
Stoical
sourness
,
as
shall
admit
of
nothing
of
the
cheerful
pleasant
part
of
Conversation
.
God
has
not
sure
bin
more
rigid
to
our
Minds
then
to
our
Bodies
:
and
as
he
has
not
so
devoted
the
one
to
toil
,
but
that
he
allows
us
some
time
to
exercise
them
in
recreation
as
well
as
labors
,
so
doubtless
he
indulges
the
same
relaxation
to
our
Minds
;
which
are
not
alwaies
to
be
scrued
up
to
the
height
,
but
allowed
to
descend
to
those
easinesses
of
Converse
,
which
entertain
the
lower
Faculties
of
the
Soul.
Nor
do
I
think
those
are
ill
emploied
in
those
little
skirmishes
of
Wit
,
which
pass
familiarly
between
intimates
and
acquaintances
,
which
besides
the
present
divertisement
,
serve
to
whet
and
quicken
the
fancy
.
Yet
I
conceive
this
liberty
is
to
be
bounded
with
some
Cautions
:
as
first
in
these
encounters
,
the
Charge
should
be
Powder
,
not
Bullets
;
there
should
nothing
be
said
that
should
leave
any
ungrateful
impressions
,
or
give
any
umbrage
of
a
spightful
intent
.
The
world
wants
not
experiments
of
the
mischiefs
have
happened
by
too
severe
Railleries
:
in
such
Fencing
,
jest
has
proved
earnest
,
and
Florets
have
oft
turn'd
to
Swords
,
and
not
only
the
Friendship
,
but
the
Men
have
fallen
a
Sacrifice
to
a
Jest.
19.
SECONDLY
this
is
to
have
the
same
restriction
with
all
other
recreations
,
that
it
be
made
a
divertisement
,
not
a
trade
.
T
is
an
insinuating
thing
,
and
is
apt
to
encroch
too
much
upon
our
time
,
and
God
knows
we
have
a
great
deal
of
business
of
this
world
,
and
much
more
for
the
next
,
which
will
not
be
don
with
laughing
,
and
therefore
t
is
not
for
us
to
play
away
too
much
of
that
time
,
which
is
exacted
by
more
serious
concerns
.
T
is
sure
we
shall
die
in
Earnest
,
and
it
will
not
become
us
to
live
altogether
in
Jest.
But
besides
this
stealth
of
our
time
,
t
is
apt
to
steal
away
mens
hearts
too
,
make
them
so
dote
upon
this
kind
of
entertainment
,
that
it
averts
them
from
any
thing
more
serious
.
I
believe
I
may
appeal
to
some
who
have
made
this
their
business
,
whether
it
go
not
against
the
hair
with
them
to
set
to
any
thing
else
:
and
having
espoused
this
as
their
one
excellence
,
they
are
willing
to
decry
all
others
,
that
they
may
the
more
value
themselves
upon
this
.
By
this
means
it
is
,
that
the
gift
of
Raillery
has
in
this
Age
,
like
the
lean
kine
,
devoured
all
the
more
solid
worthy
qualifications
;
and
is
counted
the
most
reputable
accomplishment
.
A
strange
inverted
estimate
,
thus
to
prefer
the
little
ebullitions
of
Wit
,
before
solid
reason
and
judgment
.
If
they
would
accommodate
their
Diet
at
the
same
rate
,
they
shall
eat
the
Husk
rather
then
the
Kernel
,
and
drink
nothing
but
froth
and
bubbles
.
But
after
all
,
Wisdom
is
commonly
at
long
running
justified
even
of
her
Despisers
;
these
great
Idolaters
of
Wit
often
dashing
themselves
upon
such
Rocks
,
as
make
them
too
late
wish
,
their
Sails
had
bin
less
,
and
their
Ballast
more
.
For
the
preventing
therefore
of
more
such
wracks
,
I
wish
the
present
caution
may
be
more
adverted
to
,
not
to
bestow
an
unproportionable
part
of
our
time
or
value
on
this
slight
exercise
of
mans
slightest
Faculty
.
11.
A
third
Caution
in
this
matter
,
is
to
confine
our selves
to
present
Company
,
not
to
make
absent
Persons
the
Subject
of
our
mirth
.
Those
freedoms
we
use
to
a
mans
face
as
they
are
commonly
more
moderate
,
so
they
are
more
equitable
,
because
we
expose
our selves
to
the
like
from
him
;
but
the
back
blows
are
disingenuous
,
and
give
suspicion
we
intend
not
a
fair
trial
of
Wit
,
but
a
cowardly
murder
of
a
mans
fame
.
T
was
the
precept
of
the
Philosopher
,
Deride
not
the
absent
,
and
I
think
it
may
well
be
so
of
the
Politician
:
there
being
nothing
more
imprudent
as
to
our
civil
concerns
then
the
contrary
liberty
.
For
those
things
never
die
in
the
company
they
are
first
vented
in
(
nay
perhaps
the
hearer
is
not
willing
his
wit
should
so
soon
expire
;
)
and
when
they
once
take
air
,
they
quickly
come
to
the
notice
of
the
derided
Person
,
and
then
nothing
in
the
world
is
more
disobliging
.
T
was
a
sober
precept
given
one
,
not
so
much
as
to
laugh
in
compliance
with
him
that
derides
another
,
for
you
will
be
hated
by
him
he
derides
.
And
if
an
accessary
be
hated
,
sure
much
more
the
principal
:
and
I
think
I
may
say
,
there
are
many
can
sooner
forgive
a
solemn
deep
contrivance
against
them
,
then
one
of
their
jocular
reproches
:
for
he
that
designs
seems
to
acknowledg
them
considerable
,
but
he
that
mocks
them
,
seems
to
think
them
too
low
for
any
thing
but
contemt
:
and
we
learn
from
Aristotle
,
that
the
mesure
of
anger
is
entirely
taken
thence
;
men
being
so
far
provoked
,
as
they
imagine
they
were
slighted
or
affronted
.
In
mere
secular
wisdom
it
will
therefore
become
men
to
consider
,
whether
this
trade
be
like
to
turn
to
account
,
or
whethere
it
be
worth
the
while
,
at
once
to
make
a
jest
and
an
enemy
.
12.
AND
if
it
be
imprudent
to
make
man
our
enemy
,
t
is
much
more
to
make
God
so
,
by
levelling
our
blowes
at
any
thing
sacred
:
but
of
that
I
have
already
had
occasion
to
speak
,
and
shall
not
repete
;
only
give
me
leave
to
say
,
that
besides
the
profaner
sort
of
jests
,
which
more
immediately
reflect
on
him
,
he
is
concern'd
in
all
the
unjust
reproches
of
our
brethren
,
our
love
to
them
being
confirm'd
by
the
same
divine
Sanction
with
our
reverence
to
him
:
and
sure
nothing
is
more
inconsistent
with
that
love
,
then
the
exposing
them
to
that
contemt
we
are
our selves
so
impatient
of
.
In
a
word
what
repute
soever
this
practice
now
has
of
Wit
,
it
is
very
far
from
wisdom
to
provoke
God
that
we
may
also
disoblige
man
:
and
if
we
will
take
the
Scripture
estimate
,
we
shall
find
a
Scorne
is
no
such
honorable
Epithet
as
we
seem
to
account
it
.
Solomon
do's
almost
constantly
set
it
in
opposition
to
a
Wise
man
:
thus
it
is
,
Prov.
9.8
.
and
again
,
Chap.
13.1
.
and
many
other
places
;
and
on
the
other
side
,
closely
links
it
with
the
Fool
:
and
that
not
only
in
title
,
but
in
punishment
too
,
Judgments
are
prepared
for
scorners
,
and
stripes
for
the
back
of
fools
,
Prov.
19.29
.
So
that
if
our
Wits
think
not
Solomon
too
dull
for
their
Cabal
,
we
see
what
a
turn
he
will
give
to
their
present
verdict
.
13.
AND
if
these
reproches
which
aim
only
at
ostentation
of
Wit
,
be
so
unjustifiable
,
what
shall
we
say
to
those
,
that
are
drawn
with
blacker
lines
,
that
are
founded
in
Malice
or
Envy
,
or
some
undermining
design
?
Every
man
that
is
to
be
supplanted
,
cannot
alwaies
be
attaqued
with
a
down-right
battery
:
perhaps
his
integrity
may
be
such
,
that
,
as
't
was
said
of
Daniel
,
Chap.
6.4
.
They
can
find
no
occasion
against
him
:
and
when
they
cannot
shake
the
main
Fort
,
they
must
try
if
they
can
possess
themselves
of
the
out-works
,
raise
some
prejudice
against
his
discretion
,
his
humor
,
his
carriage
,
and
his
most
extrinsic
adherents
,
and
if
by
representing
him
ridiculous
in
any
of
these
,
they
can
but
abate
mens
reverence
to
him
,
their
confidence
of
him
will
not
long
hold
out
;
bare
honesty
without
some
other
adornment
,
being
lookt
on
as
a
leaf-less
tree
,
no
body
will
trust
himself
to
its
shelter
.
Thus
the
enemies
of
Socrates
,
when
they
could
no
other
way
suppress
his
reputation
,
hired
Aristophanes
a
Comic
Poet
to
personate
him
on
the
stage
,
and
by
the
insinuations
of
those
interludes
,
insensibly
conveied
first
a
contemt
,
and
then
a
hatred
of
him
into
the
hearts
of
the
people
.
But
I
need
not
bring
instances
of
former
times
in
this
matter
,
these
being
sufficiently
verst
in
that
mystery
.
14.
IT
is
not
strange
that
men
of
such
designs
,
should
summon
all
their
Wit
to
the
service
,
make
their
Railleries
as
picquant
as
they
can
,
that
they
may
wound
the
deeper
:
but
methinks
't
is
but
a
mean
office
they
assign
their
Wit
,
to
be
(
I
will
not
say
the
Pander
,
that
being
in
this
Age
scarce
a
title
of
reproch
,
but
)
the
executioner
or
hangman
to
their
malice
.
Christ
bids
us
be
wise
as
Serpents
,
yet
adds
withall
harmless
as
Doves
;
Mat.
10.18
.
but
here
the
Serpent
has
quite
eat
up
the
Dove
,
and
puts
a
Vultur
in
the
place
,
a
creature
of
such
sagacity
and
diligence
in
pursuit
of
the
prey
,
that
't
is
hard
for
any
art
or
innocence
to
escape
its
talons
.
15.
THERE
is
yet
another
sort
of
Contumelious
Persons
,
who
indeed
are
not
chargeable
with
that
circumstance
,
of
ill
employing
their
Wit
,
for
they
use
none
in
it
.
These
are
people
whose
sole
talent
is
Pride
and
Scorn
;
who
perhaps
have
attained
the
Sciences
of
dressing
themselves
finely
,
and
eating
well
,
and
upon
the
strength
of
those
excellences
,
look
fastidiously
,
and
speak
disdainfully
on
any
that
want
them
;
concluding
if
a
man
fall
short
of
their
Garniture
at
the
Knees
and
Elbowes
,
he
is
much
inferior
to
them
in
the
furniture
of
his
Head.
Such
people
think
crying
,
O
ridiculous
!
is
an
ample
Confutation
of
any
thing
can
be
said
;
and
so
they
can
but
despise
enough
,
are
contented
not
to
be
able
to
say
why
they
do
so
.
These
are
,
I
confess
,
the
most
innocent
kind
of
Deriders
in
respect
of
others
,
what
they
say
having
not
edg
enough
to
cause
any
smart
.
The
greatest
hurt
they
do
is
to
themselves
,
who
tho
they
much
need
,
yet
are
generally
little
capable
of
a
rescue
,
and
therefore
I
shall
not
clog
the
present
discourse
with
any
advise
to
them
:
I
shall
chuse
rather
to
conclude
with
enforcing
my
Suit
to
the
former
,
that
they
would
soberly
and
sadly
weigh
the
account
they
must
one
Day
give
of
the
Emploiment
of
their
Parts
,
and
the
more
they
have
hitherto
embeazled
them
,
the
more
to
endeavor
to
expiate
that
unthriftiness
,
by
a
more
careful
Managery
for
the
future
;
that
so
instead
of
that
vain
,
emty
,
vanishing
Mirth
they
have
courted
here
,
they
may
find
a
real
,
full
,
and
eternal
Satisfaction
in
the
Joy
of
their
Lord.
SECT
.
VIII
.
Of
Flattery
.
1.
THE
last
of
Verbal
injuries
to
our
Neighbor
which
I
shall
mention
,
is
Flattery
.
This
is
indeed
the
fatallest
wound
of
the
Tongue
,
carries
least
Smart
,
but
infinitly
more
of
Danger
,
and
is
as
much
superior
to
the
former
,
as
a
Gangrene
is
to
a
Gall
or
Scratch
;
this
may
be
sore
and
vexing
,
but
that
stupifying
and
deadly
.
Flattery
is
such
a
Mystery
,
such
a
Riddle
of
iniquity
,
that
its
very
softnesses
are
its
cruellest
rigors
,
its
Balm
corrodes
,
and
(
to
comprize
all
in
the
Psalmists
excellent
Description
)
its
words
are
smoother
then
oil
,
and
yet
be
they
very
swords
,
Psalm
.
56.21
.
1.
BUT
besides
the
mischiefs
of
it
to
the
Patient
,
't
is
the
most
dishonoring
,
the
most
vilifying
thing
to
the
Agent
.
I
shall
not
need
to
empannel
a
Jury
either
of
Moralists
or
Divines
,
every
mans
own
breast
sufficiently
instructing
him
in
the
unworthiness
of
it
.
T
is
indeed
a
Collective
accumulative
Baseness
,
it
being
in
its
Element
a
compound
and
complex
of
the
most
sordid
,
hateful
qualities
incident
to
Mankind
.
I
shall
instance
in
three
,
viz.
Lying
,
Servility
,
and
Trechery
,
which
being
detestably
deform'd
single
,
must
in
Conjunction
make
up
a
loathsom
Monstrous
guilt
.
Now
tho
Flattery
has
two
Branches
,
yet
these
lie
so
at
the
Root
as
equally
to
influence
both
:
for
whether
you
take
it
as
it
is
the
giving
of
praise
where
it
is
not
due
,
or
the
professing
of
kindness
which
is
not
real
,
these
Properties
are
still
its
Constitutive
parts
.
3.
AND
first
we
may
take
Lying
to
be
the
very
corner
Stone
of
the
Fabric
;
for
take
it
away
,
and
the
Whole
falls
to
the
ground
.
A
Parasite
would
make
but
a
lean
trade
of
it
,
that
should
confine
himself
to
truth
.
For
tho
t
is
possible
so
to
order
the
manner
and
circumstances
,
as
to
flatter
even
in
the
representing
a
mans
real
vertues
to
him
,
yet
commonly
if
they
do
not
falsify
as
to
the
kind
,
they
are
forc'd
to
do
it
as
to
the
degree
.
Besides
as
there
are
but
few
such
subjects
of
Flattery
,
so
neither
are
men
of
that
Worth
so
receptive
of
it
.
Such
sort
of
addresses
are
less
dangerous
to
those
who
have
the
perspicacity
to
see
thro
them
:
so
that
these
Merchants
are
under
a
a
necessity
of
dealing
with
the
more
ignorant
Chapmen
,
and
with
them
their
counterfeit
wares
will
go
off
best
.
It
is
indeed
strange
to
consider
,
with
what
gross
impudent
falshoods
men
of
this
trade
will
court
their
Patrons
.
How
many
in
former
Ages
have
not
only
amass'd
together
all
sublunary
excellences
,
but
have
even
ransacked
heaven
to
supply
their
Flattery
,
Deified
their
Princes
,
and
perswaded
them
they
were
Gods
,
who
at
last
found
they
were
to
die
like
men
?
And
tho
this
strein
be
now
out-dated
,
yet
perhaps
t
is
not
that
the
vice
is
grown
more
modest
,
but
that
Atheism
has
rob'd
it
of
that
Topic
.
Those
that
believe
no
God
,
would
rather
seem
to
annihilate
then
magnify
the
person
to
whom
they
should
apply
the
title
.
But
I
do
not
find
that
the
practice
has
any
other
bounds
.
A
great
mans
vices
shall
still
be
called
vertues
;
his
deformities
,
beauties
;
and
his
most
absurd
follies
,
the
height
of
ingenuity
.
Such
a
subtil
Alchymist
is
this
Parasite
,
that
he
turns
all
he
touches
into
gold
,
imaginary
indeed
as
to
the
deluded
Person
,
but
oft-times
real
to
himself
.
Nor
is
Lying
less
natural
to
the
other
part
of
Flattery
,
the
Profession
of
service
and
kindness
.
This
needs
no
evidencing
,
and
to
attemt
it
would
be
a
self-Confutation
:
for
if
those
Professions
be
true
,
they
are
not
Flattery
,
therefore
if
they
be
Flattery
,
they
must
needs
be
Lies
.
It
will
be
almost
as
needless
to
expatiate
on
the
baseness
and
meaness
of
that
sin
;
for
tho
there
is
no
Subject
that
affords
more
matter
for
Declamation
,
yet
Lying
is
a
thing
that
is
ashamed
of
it self
,
and
therefore
may
well
be
remitted
to
its
own
convictions
.
T
is
Aristotles
observation
,
that
all
Elements
but
the
Earth
,
had
some
Philosopher
or
other
,
that
gave
it
his
vote
to
be
the
first
productive
Principle
of
all
things
:
and
I
think
we
may
now
say
,
that
all
Crimes
have
had
their
Abettors
and
fautors
,
some
body
that
would
stand
up
in
their
defence
;
only
Lying
is
so
much
the
dregs
and
refuse
of
wickedness
,
that
none
has
yet
had
Chymistry
enough
to
sublimate
it
,
to
bring
it
into
such
a
reputation
,
that
any
man
will
think
fit
to
own
it
:
the
greater
wonder
that
what
is
under
so
universal
a
reproch
,
should
be
so
commonly
admitted
in
practice
.
But
by
this
we
may
make
an
estimate
,
what
the
whole
body
of
Flattery
is
,
when
in
one
limb
of
it
we
find
so
much
corruption
.
4.
A
second
is
Servility
and
Abjectness
of
humor
:
and
of
this
there
needs
no
other
proof
then
has
bin
already
given
;
this
charge
being
implicitly
involv'd
in
the
former
of
Lying
,
the
condescending
to
that
,
being
a
mark
of
a
disingenuous
spirit
.
And
accordingly
the
nobler
Heathens
lookt
on
it
as
the
vice
of
Slaves
and
vassals
,
below
the
liberty
of
a
free
man
,
as
well
as
an
honest
.
But
tho
I
need
no
other
evidence
to
make
good
the
accusation
,
yet
every
Sycophant
furnishes
me
with
many
supernumerary
proofs
.
Look
upon
such
a
one
,
and
you
shall
see
his
eies
immoveably
fixt
on
his
Patrons
face
,
watching
each
look
,
each
glance
,
and
in
every
change
of
his
countenance
(
like
a
Star-gazer
)
reading
his
own
destiny
,
his
Ears
chain'd
(
like
Gally-slaves
at
the
oar
)
to
his
dictate
,
sucking
in
the
most
insipid
discourses
with
as
much
greediness
,
as
if
they
were
the
Apothegms
of
the
seven
Sages
,
his
Tongue
tuned
only
to
Panegyrics
and
Acclamations
,
his
feet
in
winged
motion
upon
every
nod
or
other
signification
of
his
plesure
:
in
a
word
,
his
whole
body
(
as
if
it
had
no
other
animal
spirits
then
what
it
derived
from
him
)
varies
its
postures
,
its
exercises
,
as
he
finds
agreeable
to
the
humor
he
is
to
serve
.
And
can
humanity
contrive
to
debase
it self
more
?
Yes
it
can
,
and
do's
to
often
,
by
enslaving
its
Diviner
part
to
,
taking
up
not
only
opinions
,
but
even
crimes
also
in
compliance
,
playing
the
incarnate
Devil
,
and
helping
to
act
those
villanies
which
Satan
can
only
suggest
:
and
if
this
be
not
a
state
of
abject
slavery
,
sure
there
is
none
in
the
world
.
Plutarch
tells
us
,
that
Philoxenus
for
despising
some
dull
Poetry
of
Dionysius
,
was
by
him
condemed
to
dig
in
the
Quarries
:
from
whence
being
by
the
mediation
of
friends
remanded
,
at
his
return
Dionysius
produced
some
other
of
his
verses
,
which
as
soon
as
Philoxenus
had
heard
,
he
made
no
reply
,
but
calling
to
the
Waiters
,
said
,
Let
them
carry
me
again
to
the
Quarries
.
And
if
a
heathen
Poet
could
prefer
a
corporeal
slavery
before
a
mental
,
what
name
of
reproch
is
low
enough
for
those
,
who
can
submit
to
both
,
in
pursuit
of
those
poor
sordid
advantages
they
project
by
their
Flatteries
?
Nor
is
this
baseness
more
observable
in
these
mean
fawnings
and
observances
,
then
it
is
in
the
protestations
of
kindness
and
Friendship
.
Love
is
the
greatest
gift
any
man
has
to
bestow
,
and
Friendship
the
sacredest
of
all
moral
bonds
,
and
to
prostitute
these
to
little
pitiful
designs
,
is
sure
one
of
the
basest
cheats
we
can
put
upon
our
common
nature
,
in
thus
debasing
her
purest
and
most
current
coin
,
which
by
these
frequent
adulterations
is
become
so
suspected
,
that
scarce
any
man
knows
what
he
receives
.
But
Christian
Charity
is
yet
worse
used
in
the
case
:
for
that
obliging
to
all
sincerity
,
is
hereby
induced
to
give
gold
for
dross
,
exhibite
that
Love
indeed
,
and
in
truth
,
which
is
returned
only
in
word
and
in
Tongue
,
1
Joh.
3.18
.
And
so
it
do's
in
those
who
observe
its
rules
:
but
in
those
who
own
,
yet
observe
them
not
,
't
is
yet
a
greater
sufferer
,
by
laboring
under
the
scandal
of
all
their
dissimulations
.
It
was
once
the
Character
given
Christians
,
even
by
their
Enemies
,
Behold
how
they
love
one
another
:
but
God
knows
we
may
now
be
pointed
out
by
a
very
differing
mark
,
Behold
how
they
deceive
and
delude
one
another
.
And
sure
this
violation
we
herein
offer
to
our
Religion
,
do's
not
allay
but
aggravate
the
baseness
of
this
practice
:
for
if
in
the
other
we
sell
our selves
,
in
this
we
sell
our
God
too
,
sacrifice
our
interest
in
him
to
get
a
surreptitious
title
to
the
favor
of
a
man.
And
this
I
conceive
do's
in
the
second
place
not
much
commend
the
art
of
Flattery
,
which
is
built
up
of
so
vile
materials
.
5.
AND
to
compleat
this
infamous
composition
,
in
the
third
place
Trechery
comes
in
;
a
crime
of
so
odious
a
kind
,
that
to
name
it
is
to
implead
it
:
yet
how
intrinsic
a
part
this
is
of
Flattery
,
will
need
no
great
skill
to
evidence
,
daily
experience
sufficiently
doing
it
.
T
is
a
common
observation
of
Flatterers
,
that
they
are
like
the
Heliotrope
,
open
only
towards
the
sun
,
but
shut
and
contract
themselves
at
night
,
and
in
cloudy
weather
.
Let
the
object
of
their
adoration
be
but
eclipsed
,
they
can
see
none
of
those
excellences
which
before
dazled
their
eies
:
and
however
inconstant
they
may
seem
in
it
to
others
,
they
are
indeed
very
constant
to
themselves
,
true
to
their
fixt
principle
,
of
courting
the
greatness
,
not
the
man
;
in
pursuit
whereof
their
old
Idol
is
often
made
a
sacrifice
to
their
new
:
all
malicious
discovery
is
made
of
their
falling
friend
,
to
buy
an
interest
in
the
rising
one
.
Of
this
there
are
such
crouds
of
examples
in
Story
,
that
it
would
be
impertinent
to
single
out
any
,
especially
in
an
Age
that
is
fitter
to
furnish
presidents
for
the
future
,
then
to
borrow
of
the
past-times
.
But
supposing
the
Parasite
not
actually
guilty
of
this
base
revolt
(
which
yet
he
seldom
fails
to
be
upon
occasion
)
yet
is
he
no
less
Trecherous
even
in
the
height
of
his
Blandishments
;
and
while
he
most
courts
a
man
,
he
do's
the
most
ruinously
undermine
him
.
For
first
he
abuses
him
in
his
understanding
,
precludes
him
from
that
which
wise
men
have
judged
the
most
essential
part
of
Learning
,
the
knowledg
of
himself
,
from
which
't
is
the
main
business
of
the
Flatterer
to
divert
him
.
And
to
this
abuse
there
is
another
inevitably
consequent
:
for
this
ignorance
of
his
faults
or
follies
,
necessarily
condemns
him
to
the
continuing
in
them
,
it
being
impossible
for
him
to
think
of
correcting
either
the
one
or
the
other
,
who
is
made
believe
he
has
neither
.
This
is
like
the
trechery
of
a
bribed
officer
in
a
Garrison
,
who
will
not
let
the
weak
parts
be
fortified
,
and
laies
the
man
as
open
to
assaults
as
that
doth
the
Town
.
Yet
this
is
not
all
,
he
do's
not
only
provide
for
the
continuance
,
but
the
improving
of
his
crimes
and
errors
,
which
alas
are
too
prolific
of
themselves
,
but
being
cultivated
and
manured
with
perpetual
soothings
and
encouragements
,
grow
immesurably
luxuriant
.
And
accordingly
we
see
that
men
used
only
to
applauses
,
are
so
swell'd
with
them
,
that
their
insolences
are
intolerable
.
And
this
they
are
somtimes
taught
to
their
cost
,
when
they
happen
among
free-men
,
who
will
not
submit
to
all
they
say
,
nor
commend
all
they
do
.
And
finding
these
uneasy
contradictions
when
they
come
abroad
,
they
are
willing
to
retire
to
their
most
complaisant
company
:
and
so
this
Sycophant
Devil
having
once
got
them
within
his
circle
,
may
enchant
them
as
he
pleases
,
lead
them
from
one
wickedness
to
another
,
And
as
Caligula
and
other
voluptuous
Emperors
,
by
being
adored
as
Gods
,
sunk
in
their
sensuality
below
the
Nature
of
man
,
so
these
celebrated
Persons
are
by
that
false
veneration
animated
to
all
those
reprochful
practices
,
which
may
expose
them
to
a
real
contemt
;
their
follies
,
as
well
as
their
vices
still
get
head
,
till
they
answer
the
description
the
Wise
man
gives
of
the
old
Giants
,
Who
fell
away
in
the
strength
of
their
foolishness
.
Ecclus.
16.7
.
6.
AND
sure
he
that
betraies
a
man
to
all
these
mischiefs
,
may
well
be
thought
perfidious
.
But
that
which
infinitly
amplifies
and
enhances
the
Trechery
is
,
that
all
this
is
acted
under
the
notion
and
disguise
of
a
friend
;
a
relation
so
venerable
,
that
methinks
t
is
the
nearest
secular
transcript
of
the
treason
,
which
is
storied
of
those
who
have
administred
Poison
in
the
Eucharist
.
The
name
of
a
friend
is
such
an
endearment
,
as
nothing
human
can
equal
.
All
other
natural
or
civil
ties
take
their
greatest
force
from
this
.
What
signifies
an
unfriendly
Parent
,
or
Brother
,
or
Wife
?
T
is
friendship
only
that
is
the
cement
which
really
and
effectively
combines
mankind
:
and
therefore
we
may
observe
,
that
God
reckoning
up
other
relations
,
illustrates
them
by
several
notes
of
endearment
,
but
when
he
comes
to
that
of
friendship
,
t
is
the
friend
who
is
as
thine
own
soul
,
Deut.
13.6
.
nothing
below
the
highest
instance
was
thought
expressive
enough
of
that
union
.
What
a
Legion
of
Fiends
then
possesseth
men
that
can
break
these
chains
Mat.
5.4
.
nay
that
can
hammer
and
forge
those
very
chains
into
Daggers
and
Stillettoes
,
and
make
their
friendship
an
engine
of
ruine
?
This
is
certainly
the
blackest
color
wherein
we
can
view
a
Parasite
,
his
false
light
makes
the
shadow
the
more
dismal
.
As
the
Ape
has
a
peculiar
deformity
above
other
brutes
by
that
aukward
and
ungraceful
resemblance
he
has
to
a
man
,
so
sure
a
Flatterer
is
infinitely
the
more
hateful
for
being
the
ugly
counterfeit
of
a
Friend
.
And
as
this
Trechery
lies
at
the
bottom
of
the
Panegyrics
,
so
also
do's
it
of
all
the
caresses
and
exuberant
kindness
of
a
Flatterer
,
which
if
they
aimed
not
at
any
particular
end
of
circumvention
,
must
yet
in
the
general
be
trecherous
by
being
false
.
A
man
looks
on
the
love
of
his
friend
as
one
of
the
richest
possessions
(
upon
which
account
the
Philosopher
thought
friends
were
to
be
Inventoried
as
well
as
goods
.
)
What
a
defeat
and
discomfiture
is
it
to
a
man
when
he
comes
to
use
this
wealth
,
to
find
it
all
false
metal
,
such
as
will
not
answer
any
of
those
purposes
for
which
he
depended
on
it
.
There
cannot
sure
be
a
greater
Trechery
,
then
first
to
raise
a
confidence
and
then
deceive
it
.
But
besides
this
fundamental
falseness
,
there
are
also
many
incidental
Trecheries
,
which
fall
in
upon
occasion
of
particular
designs
.
A
pretence
of
kindness
is
the
universal
stale
to
all
base
projects
:
by
this
men
are
rob'd
of
their
fortunes
,
and
women
of
their
honor
:
in
a
word
all
the
wolfish
designs
walk
under
this
sheeps
clothing
;
and
as
the
world
goes
,
men
have
more
need
to
beware
of
those
who
call
themselves
friends
,
then
those
who
own
themselves
enemies
.
7.
THESE
are
the
lineaments
of
this
vice
of
Flattery
,
which
sure
do
together
make
up
a
face
of
most
extreme
deformity
.
I
might
upon
a
true
account
add
another
,
and
charge
it
with
folly
too
.
I
am
sure
according
to
the
Divine
estimate
it
is
alwaies
so
:
and
truly
it
do's
not
seldom
prove
so
in
the
secular
also
.
Men
of
this
art
do
somtimes
drop
their
vizard
before
they
have
got
the
prize
,
and
then
there
is
nothing
in
the
world
that
appears
to
contemtible
,
so
silly
;
a
barefaced
Flatterer
being
every
bodies
scorn
.
The
short
is
,
wherever
this
game
is
plaied
there
is
alwaies
a
fool
in
the
case
:
if
the
parasite
be
detected
,
it
falls
to
his
share
:
if
he
be
not
,
to
his
whom
he
deludes
.
But
at
the
best
t
is
but
subtilty
and
cunning
he
can
boast
of
;
and
if
he
can
in
his
own
fancy
raise
that
to
the
opinion
of
true
Wisdom
,
t
is
a
sign
he
is
come
round
to
practice
his
deceits
upon
him self
,
and
is
as
much
his
own
Flatterer
as
he
has
bin
others
.
8.
AND
now
I
know
not
whether
it
be
more
shame
or
wonder
,
to
see
that
men
can
so
put
off
ingenuity
,
and
the
native
greatness
of
their
kind
,
as
to
descend
to
so
base
,
so
ignoble
a
vice
:
yet
alas
we
daily
see
it
don
,
and
that
not
only
by
the
scum
and
refuse
of
the
people
,
such
as
Job
speaks
of
,
who
are
viler
then
the
earth
,
Cap.
30.8
.
but
by
Persons
of
all
conditions
.
Flattery
like
a
spring
forc'd
upwards
ascends
,
as
cares
are
by
the
wise
man
said
to
descend
,
Ecclus.
40.4
.
from
him
that
weareth
a
linen
frock
to
him
that
weareth
a
crown
:
all
intermedial
degrees
are
but
like
pipes
,
which
as
they
suck
from
below
,
so
transmit
it
still
upwards
.
There
are
few
so
low
but
find
some
body
to
cajole
and
flatter
them
.
Some
interest
or
other
may
somtimes
be
to
be
served
even
upon
the
meanest
;
and
those
that
find
themselves
thus
solicited
for
benefits
,
are
easily
taught
by
it
how
to
address
to
their
immediate
superiors
,
from
whom
they
expect
greater
:
and
as
't
is
thus
handed
from
one
rank
to
another
,
the
art
still
is
more
subtilized
and
refined
(
God
help
poor
Princes
the
while
,
who
commonly
meet
with
the
Elixir
,
and
quintessence
of
this
venem
:
)
and
thus
it
passes
thro
all
states
and
conditions
:
as
they
are
passive
on
the
one
side
,
and
are
flattered
by
some
,
so
they
are
active
on
the
other
,
and
flatter
others
.
9.
I
say
all
conditions
,
I
do
not
say
all
Persons
in
those
conditions
,
for
no
truly
generous
soul
can
stoop
so
low
:
but
t
is
too
evident
to
what
a
low
ebb
Generosity
as
well
as
Christianity
is
grown
,
by
the
numbers
of
those
who
thus
degrade
themselves
,
every
little
petty
interest
being
thought
worth
these
base
submissions
.
And
truly
it
is
hard
to
find
,
by
what
Topic
of
perswasion
to
assault
such
men
.
The
meanness
,
or
the
sin
will
scarce
be
disswasives
to
those
who
have
reconciled
themselves
to
both
:
if
any
thing
can
be
pertinently
said
to
them
,
it
must
be
upon
the
score
of
Interest
,
for
that
being
their
grand
principle
,
they
can
with
no
pretence
disclame
the
inferences
drawn
thence
.
10.
LET
them
therefore
duly
ballance
the
advantages
they
project
from
this
practice
with
the
mischiefs
and
dangers
of
it
.
What
they
expect
is
commonly
either
Honor
or
wealth
,
these
they
hope
may
be
acquired
by
their
prostrations
to
those
,
who
can
dispense
or
procure
them
.
T
is
true
,
as
Honor
signifies
Greatness
and
Power
,
it
is
somtimes
attain'd
by
it
,
but
then
as
it
signifies
Reputation
and
Esteem
,
't
is
as
sure
to
be
lost
.
He
that
thus
ascends
,
may
be
lookt
on
with
fear
,
but
never
with
reverence
.
Now
I
think
t
is
no
good
bargain
to
exchange
this
second
notion
of
Honor
for
the
first
:
for
besides
the
difference
in
the
intrinsic
value
,
t
is
to
be
consider'd
how
tottering
a
Pinacle
unmerited
Greatness
is
.
He
that
rais'd
him
to
satisfy
his
humor
at
one
time
,
can
(
with
more
ease
and
equal
justice
)
throw
him
down
at
another
:
and
when
such
a
man
do's
fall
,
he
falls
as
without
pity
,
so
without
remedy
,
has
no
foundation
on
which
to
rebuild
his
fortune
.
His
Sycophanting
arts
being
detected
,
that
Game
is
not
to
be
plaid
the
second
time
:
whereas
a
man
of
a
clear
reputation
,
tho
his
barque
be
split
,
yet
he
saves
his
Cargo
,
has
something
left
towards
setting
up
again
,
and
so
is
in
capacity
of
receiving
benefit
not
only
from
his
own
industry
,
but
the
friendship
of
others
.
A
sound
piece
of
Timber
,
if
it
be
not
thought
fit
for
one
use
,
yet
will
be
laid
by
for
another
:
and
an
honest
man
will
probably
at
one
time
or
other
be
thought
good
for
something
.
11.
As
for
the
other
aim
,
that
of
Wealth
,
't
is
very
possible
that
may
somtimes
be
compassed
;
and
well
it
may
,
the
flatterer
having
several
Springs
to
feed
it
by
.
For
he
that
has
a
great
Patron
,
has
the
advantage
of
his
countenance
and
Autority
,
he
has
that
of
his
bounty
and
liberality
,
and
he
has
another
(
somtimes
greater
then
both
)
that
of
his
negligence
and
deceivableness
.
But
yet
all
these
acquisitions
are
many
times
like
Fairy
mony
,
what
is
brought
one
night
is
taken
away
the
next
.
Men
of
this
mold
seldom
know
how
to
bear
prosperity
temperately
,
and
it
is
no
new
thing
to
see
a
Privado
carry
it
so
high
,
as
to
awaken
the
jealousy
of
his
promoter
,
which
being
assisted
by
the
busy
industry
of
those
who
envy
his
fortune
,
t
will
be
easy
enough
to
find
some
flaw
in
the
Gettings
,
by
which
to
unravel
the
whole
Web
:
an
event
that
has
bin
oft
experimented
not
only
in
the
private
managery
of
Families
,
but
in
the
most
public
administrations
.
And
these
are
such
hazards
,
that
laid
all
together
would
much
recommend
to
any
the
Moral
of
Horaces
Fable
,
and
make
one
chuse
the
Country
Mouses
plain
fare
and
safety
,
rather
then
the
delicacies
of
the
City
with
so
much
danger
.
This
then
is
the
state
of
the
prosperous
Parasite
.
But
alas
how
many
are
there
who
never
arrive
to
this
,
but
are
kickt
down
ere
they
have
climb'd
the
two
or
three
first
rounds
of
the
Ladder
,
whose
designs
are
so
humble
,
as
not
to
aspire
above
a
Major-Domo
,
or
some
such
domestic
preferment
(
for
,
in
this
trade
there
are
adventures
of
all
sizes
.
)
But
upon
all
these
considerations
,
methinks
it
appears
no
very
inviting
one
to
any
.
At
the
long
run
an
honest
freedom
of
speech
will
more
recommend
a
man
,
then
all
these
sneaking
flatteries
:
we
have
a
very
wise
mans
word
for
it
,
he
that
rebuketh
a
man
,
afterwards
shall
find
more
favor
,
then
he
that
flattereth
with
his
lips
,
Prov.
28.23
.
12.
BUT
after
all
that
hath
or
can
be
said
,
the
suppression
of
Flattery
will
most
depend
upon
those
Persons
to
whom
it
is
addrest
:
if
it
be
not
repuls'd
there
,
nothing
else
will
discourage
it
;
and
if
it
be
,
't
is
crusht
in
the
egg
,
and
can
produce
no
viper
.
These
Vulturs
prey
only
on
carcasses
,
on
such
stupid
minds
,
as
have
not
life
and
vigor
enough
to
fray
them
away
.
Let
but
Persons
of
quality
entertain
such
customers
with
a
severe
brow
,
with
some
smart
expression
of
dislike
,
those
Leeches
will
immediatly
fall
off
.
In
Sparta
when
all
laws
against
theft
prov'd
ineffectual
,
at
last
they
fixt
the
penalty
on
them
that
were
robb'd
,
and
by
that
did
the
business
:
and
in
the
present
case
,
if
't
were
made
as
infamous
to
be
flatter'd
as
't
is
to
flatter
,
I
believe
it
might
have
the
like
effect
.
Indeed
there
is
pretence
enough
to
make
it
so
:
for
first
as
to
Wit
,
the
advantage
is
clear
on
the
Flatterers
side
:
he
must
be
allowed
to
have
more
of
that
(
which
in
this
Age
is
more
then
a
counterpoise
to
honesty
;
and
as
for
vertue
,
the
balance
(
as
to
the
principal
motive
)
seems
to
hang
pretty
even
:
t
is
the
vice
of
Avarice
that
temts
the
one
to
flatter
,
and
the
vice
of
Pride
that
makes
it
acceptable
to
the
other
.
The
truth
is
,
there
is
the
bottom
of
the
matter
:
t
is
that
secret
confederate
within
,
that
exposes
men
to
those
assaults
from
without
.
We
have
generally
such
an
appetite
to
praise
,
that
we
greedily
suck
in
without
staying
to
examine
whether
it
belong
to
us
or
no
,
or
whether
it
be
design'd
as
a
kindness
or
an
abuse
.
Other
injuries
rush
upon
us
with
violence
,
and
give
us
notice
of
their
approch
:
they
may
be
said
to
come
like
water
into
our
bowels
;
but
this
like
oil
into
our
bones
,
Ps.
109.18
.
penetrates
easily
,
undiscernibly
,
by
help
of
that
native
propension
we
have
to
receive
it
.
T
is
therefore
the
near
concern
of
all
,
especially
of
those
whose
quality
most
exposes
them
,
to
keep
a
guard
upon
that
trecherous
immate
,
not
to
let
that
step
into
the
scale
to
make
a
base
Sycophant
out-weigh
a
true
friend
.
And
when
ever
they
are
attacqued
with
extravagant
Encomiums
,
let
them
fortify
themselves
with
this
Dilemma
,
either
they
have
those
excellences
they
are
praised
for
,
or
they
have
not
:
if
they
have
not
,
t
is
an
apparent
cheat
and
gull
,
and
he
is
of
a
pitiful
forlorn
understanding
that
delights
to
be
fool'd
;
but
if
they
have
,
they
are
too
good
to
be
exposed
to
such
worms
who
will
instantly
wither
the
fairest
gourd
,
John.
4.7
.
For
as
it
is
said
of
the
Grand
Signior
,
that
no
grass
growes
where
his
horse
once
treads
:
so
we
may
say
of
the
Flatterer
,
no
vertue
ever
prospers
where
he
is
admitted
:
if
he
find
any
he
hugs
it
till
he
stifles
it
,
if
he
find
none
,
he
so
indisposes
the
soil
,
that
no
future
seeds
can
ever
take
root
.
In
fine
,
he
is
a
mischief
beyond
the
description
of
any
Character
.
O
let
not
men
then
act
this
Part
to
themselves
by
being
their
own
Parasites
!
and
then
t
will
be
an
easy
thing
to
escape
all
others
.
SECT
.
IX
.
Of
Boasting
.
1.
WE
have
now
seen
some
effects
of
an
ungovern'd
Tongue
,
as
they
relate
to
God
and
our
Neighbor
.
There
is
yet
a
third
sort
which
reflect
upon
a
mans
self
.
So
unboundedly
mischievous
is
that
petulant
member
,
that
heaven
and
earth
are
not
wide
enough
for
its
range
,
but
it
will
find
work
at
home
too
;
and
like
the
viper
,
that
after
it
had
devoured
its
companions
,
prei'd
upon
its
self
,
so
it
corrodes
inward
,
and
becomes
as
fatal
to
its
owner
,
as
to
all
the
world
besides
.
2.
OF
this
there
are
as
many
instances
,
as
there
are
imprudent
things
said
,
for
all
such
have
the
worst
reflection
upon
the
speaker
:
and
therefore
all
that
have
given
rules
for
civil
life
,
have
in
order
to
it
put
very
severe
restraints
upon
the
Tongue
,
that
it
run
not
before
the
judgment
.
T
was
the
advice
of
Zeno
to
dip
the
Tongue
in
the
mind
before
one
should
permit
it
to
speak
.
Theophrastus
used
to
say
,
It
was
safer
trusting
to
an
unbridled
,
horse
,
then
to
intemperate
speech
.
And
daily
experience
confirms
the
Aphorism
;
for
those
that
set
no
guard
upon
their
Tongues
,
are
hurried
by
them
into
a
thousand
indecences
,
and
very
often
into
real
considerable
mischiefs
.
By
this
means
men
have
proved
their
own
delators
,
discovered
their
own
most
important
secrets
:
and
whereas
their
heart
should
have
kept
a
lock
upon
their
Tongues
,
they
have
given
their
Tongue
the
key
of
their
heart
,
and
the
event
has
bin
oft
as
unhappy
as
the
proceeding
was
preposterous
.
There
are
indeed
so
many
waies
for
men
to
lose
themselves
in
their
talk
,
that
I
should
do
the
like
if
I
should
pretend
to
trace
them
.
Besides
my
subject
leads
me
not
to
discourse
Ethically
,
but
Christianly
of
the
faults
of
the
Tongue
,
and
therefore
I
have
all
along
considered
the
one
no
farther
then
it
happens
to
be
twisted
with
the
other
.
3.
IN
the
present
case
I
shall
insist
only
upon
one
fault
of
the
Tongue
,
which
partakes
of
both
kinds
,
and
it
is
at
once
a
vice
and
a
folly
,
I
mean
that
of
Boasting
and
vaunting
a
mans
self
:
a
strain
to
which
some
mens
tongues
have
a
wonderful
glibness
.
No
discourse
can
be
administred
,
but
they
will
try
to
turn
the
tide
,
and
draw
it
all
into
their
own
Chanel
,
by
entertaining
you
with
long
stories
of
themselves
:
or
if
there
be
no
room
for
that
,
they
will
at
least
screw
in
here
and
there
some
intimations
of
what
they
did
or
said
.
Yea
so
stupid
a
vanity
is
this
,
that
it
works
alike
upon
all
materials
:
not
only
their
greater
and
more
illustrious
acts
or
sentences
,
but
even
their
most
slight
and
trivial
occurrences
,
by
being
theirs
,
they
think
acquire
a
considerableness
,
and
are
forcibly
imposed
upon
the
company
;
the
very
dreams
of
such
people
strait
commence
prophesy
,
and
are
as
seriously
related
,
as
if
they
were
undoubted
revelations
.
And
sure
if
we
reflect
upon
our
Saviors
rule
,
that
Out
of
the
abundance
of
the
heart
the
mouth
speaketh
,
we
cannot
but
think
these
men
are
very
full
of
themselves
;
and
to
be
so
,
is
but
another
phrase
for
being
very
proud
.
So
t
is
Pride
in
the
heart
,
which
is
the
spring
that
feeds
this
perpetual
current
at
the
mouth
,
and
under
that
notion
we
are
to
consider
it
.
4.
AND
truly
there
is
nothing
can
render
it
more
infamous
,
Pride
being
a
vice
that
of
all
others
is
the
most
branded
in
Scripture
as
most
detestable
to
God
,
and
is
signalized
by
the
punishment
to
be
so
.
This
turned
Lucifer
out
of
Heaven
,
Nebuchadnezzar
out
of
his
Throne
,
nay
out
of
Human
society
.
And
indeed
it
seems
still
to
have
somthing
of
the
same
effect
,
nothing
rendring
a
man
so
inconsiderable
;
for
it
sets
him
above
the
meaner
sort
of
company
,
and
makes
him
intolerable
to
the
better
,
and
to
complete
the
parallel
,
he
seldom
comes
to
know
himself
till
he
be
turn'd
a
grazing
,
be
reduced
to
some
extremities
.
5.
BUT
this
Boasting
arrogant
humor
,
tho
alwaies
bad
,
yet
is
more
or
less
so
according
to
the
Subject
on
which
it
works
.
If
it
be
only
on
Natural
excellences
,
as
Beauty
,
Wit
;
or
accidental
acquisitions
,
as
Honor
,
Wealth
,
or
the
like
,
yet
even
here
t
is
not
only
a
Theft
,
but
a
Sacriledg
;
the
glory
of
those
being
due
only
to
the
Donor
,
not
to
the
receiver
,
there
being
not
so
much
as
any
predisposition
in
the
subject
to
determine
Gods
bounty
.
He
could
have
made
the
most
deformed
Beggar
as
handsom
and
as
rich
,
as
those
who
most
pride
themselves
in
their
wealth
and
beauty
.
No
man
fancies
himself
to
be
his
own
Creator
,
and
tho
some
have
assumed
to
be
the
Architects
of
their
own
fortunes
,
yet
the
frequent
defeats
of
mens
industry
and
contrivance
,
do
sufficiently
confute
that
bold
pretence
,
and
evince
,
that
there
is
somthing
above
them
,
which
can
either
blast
or
prosper
their
attemts
.
What
an
invasion
then
is
it
of
Gods
right
,
to
ingross
the
honor
of
those
things
being
don
,
which
were
not
at
all
in
their
power
to
do
?
And
sure
the
folly
is
as
great
in
respect
of
men
,
as
the
sin
is
towards
God.
This
boasting
like
a
heavy
Nurse
,
over-laies
the
Child
:
the
vanity
of
that
quite
drowns
the
notice
of
the
things
in
which
t
is
founded
;
and
men
are
not
so
apt
to
say
,
such
a
man
is
Handsom
,
Wise
,
or
Great
,
as
that
he
is
proud
upon
the
fancy
of
being
so
.
In
a
word
,
he
that
celebrates
his
own
excellences
,
must
be
content
with
his
own
applauses
,
for
he
will
get
none
of
others
,
unless
it
be
from
those
fawning
Sycophants
,
whose
praises
are
worse
then
bitterest
Detraction
.
6.
AND
yet
so
sottish
a
vice
is
Pride
,
that
it
can
make
even
those
insidious
Flatteries
matter
of
boast
,
which
is
a
much
more
irrational
object
of
it
then
the
former
.
How
eagerly
do
some
men
propagate
every
little
Encomium
their
Parasites
make
of
them
?
With
what
gust
and
sensuality
will
they
tell
how
such
a
Jest
of
theirs
took
,
or
such
a
Magnificence
was
admired
?
T
is
plesant
to
see
what
little
arts
and
dexterities
they
have
to
wind
in
such
things
into
discourse
:
when
alas
it
amounts
to
no
more
then
this
,
that
some
have
thought
them
fools
enough
to
be
flatter'd
,
and
t
is
odds
but
the
hearers
will
think
them
enough
so
to
be
laught
at
.
7.
BUT
there
is
yet
another
Subject
of
Boasting
more
foolish
,
and
more
criminal
too
then
either
of
the
former
,
and
that
is
when
men
vaunt
of
their
Piety
,
which
if
it
were
true
,
were
yet
less
owing
to
themselves
then
any
natural
endowment
.
For
tho
we
do
not
at
all
assist
towards
them
,
yet
do
we
neither
obstruct
;
but
in
the
operations
of
Grace
t
is
otherwise
;
we
have
there
a
principle
of
opposition
,
and
God
never
makes
us
his
own
till
he
subdue
that
:
and
tho
he
do
it
not
by
an
irresistible
force
,
but
by
such
sweet
and
gentle
insinuations
,
that
we
are
somtimes
captivated
ere
we
are
aware
:
yet
that
do's
not
impeach
his
right
of
conquest
,
but
only
shews
him
the
more
gracious
conqueror
.
T
is
true
in
respect
of
the
event
we
have
great
cause
of
exultance
and
joy
,
Gods
service
being
the
most
perfect
freedom
;
yet
in
regard
of
the
efficiency
,
we
have
as
little
matter
of
Boast
,
as
the
surprized
City
has
in
the
triumphs
of
its
victor
.
8.
BUT
secondly
either
this
vaunted
Piety
is
not
real
,
and
then
t
is
good
for
nothing
,
or
else
by
being
vaunted
becomes
so
.
If
it
be
not
real
,
t
is
then
the
superadding
Hypocrisy
to
the
former
sacriledg
,
an
attemt
at
once
to
rob
God
and
cheat
men
,
and
in
the
event
usually
renders
them
hateful
to
both
;
to
God
(
who
cannot
be
mocked
)
it
do's
so
at
the
instant
,
and
seldom
misses
to
do
so
at
last
to
men
.
An
Hypocrite
has
a
long
part
to
act
,
and
if
his
memory
fail
him
but
in
any
one
scene
,
his
play
is
spoiled
:
so
that
his
hazards
are
so
great
,
that
t
is
as
little
prudent
as
t
is
honest
to
set
up
the
trade
,
especially
in
an
age
when
Piety
it self
is
at
so
low
a
price
,
that
its
counterfeit
cannot
pass
for
much
.
But
if
the
Piety
be
indeed
true
,
the
Boasting
it
blasts
it
,
makes
it
utterly
insignificant
.
This
we
are
told
by
Christ
himself
,
who
assures
us
that
even
the
most
Christian
actions
of
praier
,
almes
,
and
fasting
,
must
expect
no
other
reward
(
when
boasted
)
then
the
sought-for
applause
of
men
.
Mat.
6.
When
a
man
shall
make
his
own
tongue
the
trumpet
of
his
Alms
,
or
the
echo
of
his
Praiers
,
he
carves
,
or
rather
snatches
his
own
reward
,
and
must
not
look
God
should
heap
more
upon
him
:
the
recompence
of
his
pride
he
may
indeed
look
for
from
him
,
but
that
of
his
vertue
he
has
forestall'd
.
In
short
,
piety
is
like
those
lamps
of
old
,
which
maintain'd
their
light
some
ages
under
ground
,
but
as
soon
as
they
took
air
expired
.
And
surely
there
cannot
be
a
more
deplorable
folly
,
then
thus
to
lose
a
rich
Jewel
,
only
for
the
pitiful
plesure
of
shewing
it
:
it
s
the
humor
of
Children
and
Idiots
,
who
must
be
handling
their
birds
till
they
fly
away
,
and
it
ranks
us
with
them
in
point
of
discretion
,
tho
not
of
innocence
.
9.
FROM
the
view
of
these
particulars
we
may
in
the
gross
conclude
that
this
ostentation
is
a
most
foolish
sin
,
such
as
never
brought
in
advantage
to
any
man.
There
is
no
vice
so
undermines
it self
as
this
do's
:
t
is
glory
it
seeks
,
and
instead
of
gaining
that
,
it
loses
common
ordinary
estimation
.
Every
body
that
sees
a
bladder
puft
up
,
knows
t
is
but
wind
that
so
swells
it
:
and
there
is
no
surer
argument
of
a
light
frothy
brain
then
this
bubbling
at
the
mouth
.
Indeed
there
is
nothing
renders
any
man
so
contemtible
,
so
utterly
useless
to
the
world
:
it
excludes
him
almost
from
all
commerce
,
makes
him
uncapable
of
receiving
or
doing
a
benefit
.
No
man
will
do
him
a
good
turn
,
because
he
fore-sees
he
will
arrogate
it
to
himself
,
as
the
effect
of
his
merit
:
and
none
(
that
are
not
in
some
great
exigence
)
will
receive
one
from
him
,
as
knowing
it
shall
be
not
only
proclamed
,
but
magnified
much
above
the
true
worth
.
There
seems
to
be
but
one
purpose
for
which
he
serves
,
and
that
is
to
be
sport
for
his
company
:
and
that
he
seldom
fails
to
be
,
for
in
these
gamesome
daies
men
will
not
lose
such
an
opportunity
of
divertisement
,
and
therefore
will
purposely
give
him
hints
,
which
may
put
him
upon
his
Rhodomontades
.
I
do
not
speak
this
by
way
of
encouragement
to
them
,
but
only
to
shew
these
vaporers
,
to
what
scorn
they
expose
themselves
,
and
what
advantage
they
give
to
any
that
have
a
mind
to
abuse
them
:
for
they
need
not
be
at
any
pains
for
it
,
they
do
but
swim
with
their
stream
;
an
approving
nod
or
smile
serves
to
drive
on
the
design
,
and
make
them
display
themselves
more
disadvantagiously
,
more
ridiculously
,
then
the
most
Satyrical
Character
could
possibly
do
.
10.
BUT
besides
these
sportive
projects
,
such
a
man
laies
himself
open
to
more
dangerous
circumventions
.
He
that
shews
himself
so
enamour'd
of
praise
,
that
(
Narcissus
like
)
dotes
on
his
own
reflections
,
is
a
fit
prey
for
Flatterers
,
and
such
a
Carcase
will
never
want
those
Eagles
:
when
his
weak
part
is
once
discern'd
(
as
it
must
soon
be
when
himself
publishes
it
)
he
shall
quickly
be
surrounded
with
assailants
.
The
last
Section
has
shewed
the
misery
of
a
man
so
besieged
,
therefore
I
shall
not
enlarge
on
it
here
,
this
mention
being
only
intended
to
evince
how
apt
this
vain
glorious
humor
is
to
betray
men
to
it
.
11.
THESE
are
competent
Specimens
of
the
folly
of
this
vice
:
but
it
has
yet
a
farther
aggravation
,
that
it
precludes
all
means
of
growing
wiser
.
T
is
Solomons
assertion
,
Seest
thou
a
man
wise
in
his
own
conceit
?
there
is
more
hope
of
a
Fool
then
of
him
,
Prov.
26.12
.
and
the
reason
is
evident
,
for
he
discards
the
two
grand
instruments
of
Instruction
,
Admonition
and
Observation
.
The
former
he
thinks
superseded
by
his
own
Perfections
,
and
therefore
when
any
such
friendly
office
is
attemted
towards
him
,
he
imputes
it
either
to
Envy
,
and
a
desire
to
eclipse
his
lustre
by
finding
some
spot
,
or
else
to
Ignorance
and
incapacity
of
estimating
his
worth
:
the
one
he
entertains
with
Indignation
,
the
other
with
disdainful
Pity
.
As
for
observation
,
he
so
circumscribes
it
within
himself
,
that
it
can
never
fetch
in
any
thing
from
without
.
Reading
of
men
has
bin
by
some
thought
the
most
facile
and
expedite
Method
for
acquiring
Knowledg
;
and
sure
for
some
kinds
of
Knowledg
it
is
:
but
then
a
man
must
not
only
read
one
Author
,
much
less
the
one
worst
he
can
pick
out
for
himself
.
T
is
an
old
true
saying
,
He
that
is
his
own
Pupil
shall
have
a
Fool
for
his
Tutor
:
and
truly
he
that
studies
only
himself
,
will
be
like
to
make
but
a
sorry
Progress
.
Yet
this
is
the
case
of
arrogant
men
:
they
lose
all
the
benefit
of
Conversation
,
and
when
they
should
be
enriching
their
Minds
with
foreign
tresure
,
they
are
only
counting
over
their
own
store
.
Instead
of
adverting
to
those
sober
discourses
which
they
hear
from
others
,
they
are
perhaps
watching
to
interrupt
them
by
some
pompous
Story
of
themselves
,
or
at
least
in
the
abundance
of
their
self-sufficiency
,
think
they
can
say
much
better
things
,
Magisterially
obtrude
their
own
notions
,
and
fall
a
teaching
when
t
is
fitter
they
should
learn
:
and
sure
to
be
thus
forward
to
lay
out
,
and
take
no
care
to
bring
in
,
must
needs
end
in
a
Bunkrupt
state
.
T
is
true
I
confess
the
study
of
a
mans-self
is
(
rightly
taken
)
the
most
useful
part
of
Learning
,
but
then
it
must
be
such
a
Study
as
brings
him
to
know
himself
,
which
none
do
so
little
as
these
men
,
who
in
this
are
like
those
silly
women
the
Apostle
describes
,
2
Tim.
3.7
.
who
are
ever
learning
yet
never
attain
.
And
't
is
no
wonder
,
for
they
begin
at
the
wrong
end
,
make
no
inquiry
into
their
faults
or
defects
,
but
fix
their
Contemplation
only
on
their
more
splendid
qualities
,
with
which
they
are
so
dazled
,
that
when
you
bring
them
to
the
darker
parts
of
themselves
,
it
fares
with
them
as
with
those
that
come
newly
from
gazing
on
the
Sun
,
they
can
see
nothing
.
12.
AND
now
having
dissected
this
swelling
vice
,
and
seen
what
it
is
that
feeds
the
tumor
,
the
cure
suggests
it self
.
If
the
disease
be
founded
in
Pride
,
the
abating
that
is
the
most
natural
and
proper
remedy
:
and
truly
one
would
think
that
mere
weighing
of
the
foregoing
considerations
,
might
prove
sufficient
allaies
to
it
.
Yet
because
where
humors
are
turgent
,
t
is
necessary
not
only
to
purge
them
,
but
also
to
strengthen
the
infested
parts
,
I
shall
adventure
to
give
some
few
advices
by
way
of
Fortification
and
Antidote
.
13.
IN
the
first
place
,
that
of
the
Apostle
offers
it self
to
my
hand
,
Look
not
every
man
on
his
own
things
,
but
every
man
also
on
the
things
of
others
.
Phil.
2.4
.
A
counsel
which
in
a
distorted
sense
seems
to
be
too
much
practiced
.
We
are
apt
to
apply
it
to
worldly
advantages
,
and
in
that
notion
not
to
look
on
our
own
things
with
thankfulness
,
but
on
other
mens
with
envy
.
We
apply
it
also
to
errors
and
sins
,
and
look
not
on
our
own
to
correct
and
reform
,
but
on
others
to
despise
and
censure
.
Let
us
at
last
take
it
in
the
genuine
sense
,
and
not
look
on
our
own
excellencies
,
but
those
of
others
.
We
see
in
all
things
how
desuetude
do's
contract
and
narrow
our
faculties
,
so
that
we
can
apprehend
only
those
things
wherein
we
are
conversant
.
The
droiling
Pesant
scarce
thinks
there
is
any
world
beyond
his
own
Village
,
or
the
neighboring
Markets
,
nor
any
gaity
beyond
that
of
a
Wake
or
Morrice
;
and
men
who
are
accustom'd
only
to
the
admiration
of
themselves
,
think
there
is
nothing
beside
them
worthy
of
regard
.
The
unbred
minds
must
be
a
little
sent
abroad
,
made
acquainted
with
those
excellencies
which
God
has
bestowed
on
other
men
,
and
then
they
will
not
think
themselves
like
Gideons
fleece
to
have
suckt
up
all
the
dew
of
heaven
:
nay
perhaps
,
they
may
find
they
rather
answer
the
other
part
of
the
miracle
;
and
are
drier
then
their
neighbors
.
Let
them
therefore
put
themselves
in
this
course
,
observe
diligently
all
the
good
that
is
visible
in
other
men
:
and
when
they
find
themselves
mounting
into
their
altitudes
,
let
them
clog
their
wings
with
the
remembrance
of
those
who
have
out-soar'd
them
,
not
in
vain
opinion
,
but
in
true
worth
.
T
is
nothing
but
the
fancy
of
singularity
that
puffs
us
up
To
breath
,
to
walk
,
to
hear
,
to
see
,
are
excellent
powers
,
yet
no
body
is
proud
of
them
,
because
they
are
common
to
the
whole
kind
:
and
therefore
if
we
would
observe
the
great
number
of
those
that
equal
,
or
exceed
us
,
even
in
the
more
appropriate
endowments
,
we
should
not
put
so
excessive
a
price
upon
our selves
.
14.
SECONDLY
if
we
will
needs
be
reflecting
upon
our selves
,
let
us
do
it
more
ingenuously
,
more
equally
:
let
us
take
a
true
survey
,
and
observe
as
well
the
barren
as
the
fertil
part
of
the
soil
:
and
if
this
were
don
,
many
mens
value
would
be
much
short
of
what
they
are
willing
to
suppose
it
.
Did
we
but
compare
our
crop
of
Weeds
and
Nettles
,
with
that
of
our
Corn
,
we
must
either
think
our
ground
is
poor
,
or
our selves
very
ill
husbands
.
When
therefore
the
recollection
of
either
real
or
fancied
worth
begins
to
make
us
aëry
,
let
us
condense
again
by
the
remembrance
of
our
sins
and
folly
:
t
is
the
only
possible
service
they
can
do
us
,
and
considering
how
dear
they
are
to
cost
us
,
we
had
not
need
lose
this
one
accidental
advantage
.
In
this
sense
Satan
may
cast
out
Satan
,
our
vilest
guilts
help
to
eject
our
pride
;
and
did
we
well
manage
this
one
stratagem
against
him
,
't
would
give
us
more
cause
of
triumph
,
then
most
of
those
things
for
which
we
so
spread
our
plumes
:
I
do
not
say
we
should
contract
new
guilts
to
make
us
humble
,
God
knows
we
need
not
,
we
have
all
of
us
enough
of
the
old
stock
if
we
would
but
thus
employ
them
.
15.
IN
the
last
place
I
should
advise
those
who
are
apt
to
talk
big
things
of
themselves
,
to
turn
into
some
other
road
of
discourse
:
for
if
they
are
their
own
Theme
,
their
tongues
will
as
naturally
turn
into
Eulogies
,
as
a
horse
do's
into
that
Inn
to
which
he
is
customed
.
All
habits
do
require
some
little
excess
of
the
contrary
to
their
cure
:
for
we
have
not
so
just
a
scantling
of
our selves
,
as
to
know
to
a
grain
what
will
level
the
scales
,
and
place
us
in
the
right
Mediocrity
.
Let
men
therefore
that
have
this
infirmity
,
shun
(
as
far
as
prudence
and
interest
permits
)
all
discourse
of
themselves
,
till
they
can
sever
it
from
that
unhappy
appendage
.
They
will
not
be
at
all
the
less
acceptable
company
,
it
being
generally
thought
none
of
the
best
parts
of
breeding
,
to
talk
much
of
ones
self
:
for
tho
it
be
don
so
as
not
to
argue
pride
,
yet
it
do's
ignorance
of
more
worthy
subjects
.
16.
I
should
here
conclude
this
Section
,
but
that
there
is
another
sort
of
vaunting
Talk
,
which
was
not
well
reducible
to
any
of
the
former
Heads
,
the
Subject
matter
being
vastly
distant
:
for
in
those
the
Boasting
was
founded
in
some
either
real
or
supposed
worth
,
but
in
this
in
Baseness
and
villany
.
There
are
a
Generation
of
men
,
who
have
removed
all
the
Land-marks
which
their
Fathers
(
nay
even
the
Father
of
Spirits
)
have
set
,
reverst
the
common
notions
of
Humanity
,
and
call
evil
good
,
and
good
evil
,
and
those
things
which
a
moderate
impudence
would
blush
to
be
surprized
in
,
they
not
only
proclame
but
boast
of
,
blow
the
Trumpet
as
much
before
their
crimes
,
as
others
before
their
good
deeds
.
Nay
so
much
do
they
affect
this
inverted
sort
of
Hypocrisy
,
that
they
own
more
wickedness
then
they
act
,
assume
to
have
made
Practical
the
highest
Speculations
of
villany
,
and
like
the
Devils
Knights
errant
,
pretend
to
those
Romantic
atchievements
,
which
the
veriest
Fiend
incarnate
could
never
compass
.
These
are
such
Prodigies
,
such
Monsters
of
villany
,
that
tho
they
are
the
objects
of
Grief
and
Wonder
,
they
are
not
of
Counsel
.
Men
who
thus
rave
,
we
may
conclude
their
brains
are
turned
,
and
one
may
as
well
read
Lectures
at
Bedlam
as
treat
with
such
.
Yet
we
know
that
there
sharp
corrections
recover
crazed
men
to
Sobriety
;
and
then
their
Cure
lies
only
in
the
hand
of
Civil
Justice
:
if
that
would
take
them
at
their
words
,
receive
their
brags
as
Confessions
,
and
punish
them
accordingly
,
it
may
be
a
little
real
smart
would
correct
this
mad
Itch
,
and
and
teach
them
not
to
glory
in
their
shame
,
Phil.
3.19
.
IN
the
mean
time
let
others
who
are
not
●et
arrived
to
this
height
,
consider
betimes
,
that
all
indulgent
practice
of
sin
is
the
direct
Road
to
it
,
and
according
to
the
degrees
of
that
indulgence
,
they
make
more
or
less
hast
.
He
that
constantly
and
habitually
indulges
,
rides
upon
the
Spur
,
and
will
quickly
overtake
his
Leaders
.
Nay
if
it
be
but
this
once
vice
of
vanity
,
it
may
finally
bring
him
to
their
state
.
He
that
loves
to
brag
,
will
scarce
find
exercise
enough
for
that
faculty
in
his
vertues
,
and
therefore
may
at
last
be
temted
to
take
in
his
vices
also
.
But
that
which
is
more
seriously
considerable
is
,
that
Pride
is
so
provoking
to
Almighty
God
,
that
it
often
causes
him
to
withdraw
his
Grace
,
which
is
a
Donative
he
has
promised
only
to
the
humble
,
Jam.
4.6
.
And
indeed
when
we
turn
that
Grace
into
wantonness
,
as
the
Proud
man
do's
who
is
pamper'd
by
it
into
high
conceits
of
himself
,
t
is
not
probable
God
will
any
longer
prostitute
his
favors
to
such
abuse
.
The
Apostle
observes
it
of
the
Gentiles
,
who
had
in
contradiction
of
their
natural
light
abandon'd
themselves
to
vile
Idolatries
,
that
God
after
gave
them
up
to
a
reprobate
mind
and
vile
aff●ctions
▪
Rom.
1.25
26.
But
the
Proud
now
stifle
a
much
clearer
light
,
and
give
up
themselves
to
as
base
an
Idolatry
,
the
adoration
of
themselves
.
And
therefore
t
is
but
equal
to
expect
God
should
desert
them
,
and
(
as
some
Nations
have
De●fied
their
diseases
)
permit
them
to
celebrate
even
their
fowlest
enormities
.
The
application
of
all
I
shall
sum
up
in
the
words
of
the
Apostle
,
Rom.
11.21
.
Take
heed
also
that
he
spare
not
thee
.
SECT
.
X.
Of
Querulousness
.
1.
TO
this
of
Boasting
may
not
unfitly
be
subjoin'd
another
inordinancy
of
the
Tongue
,
viz.
murmuring
and
complaining
.
For
tho
these
faults
seem
to
differ
as
much
in
their
complexions
,
as
Sanguine
do's
from
Melancholy
,
yet
there
is
nothing
more
frequent
then
to
see
them
united
in
the
same
Person
.
Nor
is
this
a
conjunction
of
a
later
date
,
but
is
as
old
as
St.
J●de's
daies
,
who
observe
●hat
the
murmurers
and
complainers
are
the
very
same
with
those
who
speak
great
swelling
words
,
Jude
16.
2.
NOR
are
we
to
wonder
to
find
them
thus
conjoined
,
if
we
consider
what
an
original
cognation
and
kindred
they
have
,
they
being
(
however
they
seem
divided
)
streams
issuing
from
the
same
fountain
.
For
the
very
same
Pride
which
promts
a
man
to
vaunt
and
over-value
what
he
is
,
do's
as
forcibly
incline
him
to
contemn
and
disvalue
what
he
has
;
whilst
mesuring
his
enjoiments
by
that
vast
Idea
he
has
form'd
of
himself
,
't
is
impossible
but
he
must
think
them
below
him
.
3.
THIS
indeed
is
the
true
original
of
those
perpetual
complainings
we
hear
from
all
sorts
and
conditions
of
men
.
For
let
us
pass
thro
all
Degrees
,
all
Ages
,
we
shall
rarely
find
a
single
Person
,
much
less
any
number
of
men
,
exemt
from
this
Querulous
,
this
sullen
humor
:
as
if
that
breath
of
life
wherewith
God
originally
inspired
us
,
had
bin
given
us
not
to
magnify
his
bounty
,
but
to
accuse
his
illiberality
,
and
like
the
dismaller
sort
of
instruments
,
could
be
tuned
to
no
other
Streins
but
those
of
Mourning
and
Lamentation
.
Every
man
contributes
his
note
to
this
doleful
Harmony
,
and
after
all
that
God
has
don
to
oblige
and
delight
mankind
,
scarce
any
man
is
satisfied
enough
,
I
will
not
say
to
be
thankful
,
but
to
be
patient
.
For
alas
what
Tragical
complaints
do
men
make
of
their
infelicity
,
when
perhaps
their
prosperity
is
as
much
the
envious
out-cry
of
others
?
Every
little
defeat
of
a
design
,
of
an
appetite
,
every
little
dis-regard
from
those
above
them
,
or
less
solemn
observance
from
those
below
them
,
makes
their
Heart
hot
within
them
,
Psal.
39.3
.
and
the
tongue
(
that
combustible
part
)
quickly
takes
fire
and
breaks
out
into
extravagant
exclamations
.
It
is
indeed
strange
to
see
how
weighty
every
the
trivialliest
thing
is
when
a
passion
is
cast
into
the
scale
with
it
,
how
every
the
slightest
inconvenience
or
petty
want
preponderates
hundreds
of
great
substantial
blessings
:
when
indeed
were
it
in
an
instance
never
so
considerable
,
it
could
be
no
just
Counterpoise
.
Yet
so
closely
is
this
corruption
interwoven
with
our
constitution
,
that
it
has
somtimes
prevail'd
even
upon
good
men
.
Jacob
tho
he
had
twelve
sons
,
yet
upon
the
supposed
death
of
one
de●pis'd
the
comforts
of
all
the
rest
,
and
with
an
obstinate
sorrow
resolves
to
go
mourning
to
his
Grave
,
Gen.
35.37
.
David
after
that
signal
victory
which
had
preserv'd
his
life
,
reinstated
him
in
his
Throne
,
and
restor'd
him
to
the
Ark
and
Sanctuary
,
yet
suffer'd
the
loss
of
his
rebellious
son
,
who
was
the
Author
of
his
danger
,
to
overwhelm
the
sense
of
his
deliverance
,
and
instead
of
Hymns
and
praises
,
breaks
out
into
ejulations
and
effeminate
wailings
,
2
Sam.
18.33
.
4.
BUT
God
knows
the
most
of
our
complaints
cannot
pretend
to
such
considerable
motives
:
they
are
not
the
bowels
of
a
Father
,
the
impresses
of
Nature
that
excite
our
repinings
,
but
the
impulses
of
our
lusts
and
inordinate
appetites
.
Our
discontents
are
usually
such
as
Ahab's
for
his
neighbors
vineyard
,
Haman's
for
Mordecai's
obeisance
,
Achitophel's
for
having
his
counsel
rejected
.
Every
disappointment
of
our
avarice
,
ambition
,
and
pride
,
fill's
our
heart
with
bitterness
and
our
mouths
with
clamors
.
For
if
we
should
examine
the
numerous
complaints
which
sound
in
every
corner
,
it
would
doubtless
be
found
that
the
greatest
part
of
them
have
some
such
original
:
and
that
,
whether
the
pretended
grievances
be
public
or
private
.
For
the
first
:
many
a
man
is
a
state
male-content
,
merely
because
he
sees
another
advanced
to
that
honor
or
wealth
which
he
thinks
he
has
better
deserv'd
.
He
is
alwaies
inveighing
against
such
unequal
distributions
,
where
the
best
services
(
such
you
may
be
sure
his
own
are
)
are
the
worst
rewarded
:
nor
do's
he
ever
cease
to
predict
public
ruines
,
till
his
private
are
repared
.
But
as
soon
as
that
is
don
,
his
Augury
grows
more
mild
:
and
as
if
the
estate
and
he
were
like
Hippocrates's
twins
,
his
recruites
give
new
vigor
to
that
,
and
till
his
next
suit
is
denied
,
every
thing
is
well
administred
.
So
full
alas
men
are
of
themselves
,
that
t
is
hard
to
find
any
the
most
splendid
pretence
which
has
not
somthing
of
that
at
the
bottom
:
and
would
every
man
ransack
his
own
heart
,
and
resolve
not
to
cast
a
stone
till
he
had
first
cleer'd
it
of
all
sinister
respects
,
perhaps
the
number
of
our
complainers
would
be
much
abated
.
5.
NOR
is
it
otherwise
in
private
discontents
.
Men
are
apt
to
think
themselves
ill
used
by
any
man
who
will
not
serve
their
interest
or
their
humor
,
nay
somtimes
their
vices
;
and
are
prone
in
all
companies
to
arraign
such
an
unpliant
Person
,
as
if
he
were
an
enemy
to
mankind
,
because
he
is
not
a
slave
to
their
will.
Nay
many
have
quarrel'd
even
with
their
dearest
friends
,
because
they
would
not
assist
them
to
their
own
ruine
,
or
have
striven
to
divert
them
from
it
:
so
forcible
are
our
propensions
to
mutiny
,
that
we
equally
take
occasions
from
benefits
or
injuries
.
6.
BUT
the
highest
and
most
unhappy
instance
of
all
is
our
behavior
towards
God
,
whose
allotments
we
dispute
with
the
same
or
rather
greater
boldness
then
we
do
those
of
men
.
What
else
mean
those
impatient
murmurs
at
those
things
which
are
the
immediat
issues
of
his
Providence
?
Such
are
our
native
blemishes
,
diseases
,
death
of
friends
,
and
the
like
.
Nay
what
indeed
are
our
displesures
even
at
those
things
which
we
pretend
to
fasten
upon
a
Second
Cause
?
For
those
being
all
under
this
subordination
of
the
first
,
cannot
move
but
by
its
permission
.
This
holy
Job
well
discern'd
,
and
therefore
do's
not
indite
the
Chaldeans
or
Sabeans
for
his
plunder
,
but
knowing
they
were
but
instruments
,
he
submissly
acknowledges
,
that
there
was
a
higher
agent
in
his
loss
,
The
Lord
hath
taken
away
,
Job
.
1.28
.
When
therfore
we
ravingly
execrate
the
rapine
of
one
man
,
the
deceit
of
another
for
our
impoverishment
,
when
we
angrily
charge
our
defamation
on
the
malice
of
our
maligners
,
our
disappointments
on
the
treachery
or
negligence
of
our
friends
,
we
do
interpretatively
conclude
either
that
there
is
no
over-ruling
providence
which
could
have
restrained
those
events
,
or
else
(
which
is
equally
horrid
)
we
accuse
it
as
not
having
don
well
in
permitting
them
.
So
that
against
whomsoever
we
direct
our
clamors
,
their
last
rebound
is
against
Heaven
:
this
Querulous
humor
carrying
alwaies
an
implicite
repugnance
to
Gods
disposals
:
but
where
it
is
indulged
to
,
it
usually
is
its
own
expositor
,
and
explicitely
avows
it
,
charges
God
foolishly
,
and
by
impious
murmurs
blasphemes
that
power
which
it
cannot
resist
.
Indeed
the
progress
is
very
natural
for
our
impatiences
at
man
to
swell
into
mutinies
against
God
:
for
when
the
mind
is
once
imbiter'd
,
it
distinguishes
not
of
objects
,
but
indifferently
le
ts
fly
its
venem
.
He
that
frets
himself
,
the
Prophet
tells
us
,
will
curse
his
King
,
nay
his
God
,
Isa.
8.21
.
and
he
that
quarrels
at
Gods
distributions
,
is
in
the
direct
road
to
defie
his
Being
.
7.
BY
this
we
may
estimate
the
danger
of
our
discontents
,
which
tho
at
first
they
are
introduced
by
the
inordinate
love
of
our selves
,
yet
are
very
apt
to
terminate
in
hatred
and
Blasphemies
against
God.
He
therefore
that
would
secure
himself
from
the
highest
degree
,
must
watch
against
the
lowest
;
as
he
that
would
prevent
a
total
Inundation
,
must
avert
the
smallest
breach
in
his
Banks
.
Not
but
that
even
the
first
beginnings
are
in
themselves
well
worth
our
guarding
:
for
abstracting
from
all
the
danger
of
this
enormous
increase
,
these
murmurings
(
like
a
mortiferous
Herb
)
are
poisonous
even
in
their
first
Spring
,
before
they
arrive
to
their
full
maturity
.
To
be
alwaies
moralizing
the
Fable
of
Prometheus
upon
one's
self
,
playing
the
Vultur
upon
one's
own
entrails
,
is
no
desirable
thing
,
tho
we
were
accountable
to
none
but
our selves
for
it
:
to
dip
our
tongues
in
gall
,
to
have
nothing
in
our
mouth
but
the
extract
,
and
exhalation
of
our
inward
bitterness
,
is
sure
no
great
Sensuality
.
So
that
did
we
consult
only
our
own
ease
,
we
might
from
that
single
Topic
draw
Arguments
enough
against
our
mutinies
.
8.
BUT
besides
our
duty
and
ease
,
our
credit
and
reputation
make
their
plea
also
.
Fortitude
is
one
of
the
noblest
of
moral
vertues
,
and
has
the
luck
to
appear
considerable
even
to
those
who
despise
all
the
rest
.
Now
one
of
the
most
proper
and
eminent
acts
of
that
is
,
the
bearing
adverse
events
with
an
evenness
of
temper
.
This
passive
valour
is
as
much
the
mark
of
a
great
mind
as
the
active
,
nay
perhaps
more
,
the
later
being
often
owing
to
the
Animal
,
this
to
the
Rational
part
of
man.
And
sure
we
must
strangely
have
corrupted
the
principles
of
Morality
as
well
as
Religion
,
if
every
turbulent
unruly
Spirit
,
that
fills
the
world
with
blood
and
rapine
,
shall
have
his
ferity
called
gallantry
;
yet
that
sober
courage
,
that
maintains
it self
against
all
the
shocks
of
Fortune
,
that
keeps
its
Post
in
spight
of
the
rudest
encounters
,
shall
not
be
allowed
at
least
as
good
a
name
.
And
then
on
the
contrary
we
may
conclude
,
that
to
sink
under
every
cross
accident
,
to
be
still
whining
and
complaining
,
crying
out
upon
every
touch
,
is
a
note
of
a
mean
degenerous
soul
,
below
the
dionity
of
our
reasonable
nature
.
For
certainly
God
never
gave
us
reason
for
so
unkind
a
purpose
,
as
only
to
quicken
and
inhance
the
resentment
of
our
sufferings
,
but
rather
to
controle
those
disorders
,
which
the
more
tumultuous
part
of
us
,
our
senses
,
are
apt
to
raise
in
us
:
and
we
are
so
far
men
and
no
farther
,
as
we
use
it
to
that
end
.
Therefore
if
the
dictates
of
Religion
cannot
restrain
our
murmurs
,
if
we
are
not
Christians
enough
to
submit
to
the
divine
precepts
of
meekness
and
acquiescence
:
yet
let
us
at
least
keep
within
these
bounds
which
ingenuous
nature
has
set
us
,
and
not
by
our
manly
impatiencies
enter
common
with
Brutes
and
Animals
.
9.
NAY
I
may
farther
add
,
if
neither
for
Gods
nor
our
own
sakes
,
yet
for
others
,
for
humane
society
sake
,
this
querulous
inclination
should
be
supprest
;
there
being
nothing
that
renders
a
man
more
unplesant
,
more
uneasy
company
.
For
(
besides
that
't
is
very
apt
to
vent
it self
upon
those
with
whom
he
converses
,
rendring
him
capricious
and
exceptious
;
and
t
is
a
harsh
,
a
grating
sound
to
hear
a
man
alwaies
in
the
complaining
Key
)
no
man
would
willingly
dwell
within
the
noise
of
shreeks
and
groans
;
and
the
exclamations
of
the
discontented
differ
from
those
only
by
being
more
articulate
.
It
is
a
very
unwelcome
importunity
,
to
entertain
a
mans
company
with
remonstrances
of
his
own
infelicites
and
misadventures
;
and
he
that
will
relate
all
his
grievances
to
others
,
will
quickly
make
himself
one
to
them
.
For
tho
he
that
is
full
of
the
inward
sense
of
them
,
thinks
it
rather
an
ease
then
oppression
to
speak
them
out
,
yet
the
case
is
far
otherwise
with
his
Auditors
:
they
are
perhaps
as
much
taken
up
with
themselves
;
as
he
is
,
and
as
little
at
leisure
to
consider
his
concerns
,
as
he
theirs
.
Alas
we
are
not
now
in
those
primitive
daies
,
when
there
was
as
it
were
one
common
sense
among
Christians
,
when
if
one
member
suffer'd
,
all
the
members
suffer'd
with
it
,
1
Cor.
12.26
.
That
Charity
which
gave
that
sympathetic
motion
to
the
whole
,
is
now
it self
benum'd
,
flows
rarely
beyond
the
narrow
compass
of
our
personal
interest
;
and
therefore
we
cannot
expect
that
men
should
be
very
patient
of
our
complaints
who
are
not
concern'd
in
the
causes
of
them
.
The
Priests
answer
to
Judas
do's
speak
the
sense
of
most
men
in
the
case
,
What
is
that
to
us
?
See
thou
to
that
,
Mat.
27.4
.
I
do
not
deny
but
that
the
discharging
ones
griefs
into
the
bosome
of
a
true
friend
,
is
both
innocent
and
prudent
:
nay
indeed
he
that
has
such
a
tresure
,
is
unkind
to
himself
if
he
use
it
not
.
But
that
which
I
would
disswade
,
is
the
promiscuous
use
of
this
liberty
in
common
conversation
,
the
satisfying
our
Spleen
,
when
we
cannot
ease
our
hearts
by
it
,
the
loud
declamings
at
our
misery
,
which
is
seldom
sever'd
from
as
severe
reflections
on
those
whom
we
suppose
the
causes
of
it
;
by
which
nothing
can
be
acquired
but
the
opinion
of
our
Impatience
,
or
perhaps
some
new
grievance
from
some
,
who
think
themselves
concern'd
to
vindicate
those
whom
we
asperse
.
In
a
word
't
is
as
indecent
as
it
is
unacceptable
,
and
we
may
observe
all
men
are
willing
to
slink
out
of
such
company
,
the
Sober
for
the
hazards
,
and
the
Jovial
for
the
unplesantness
.
So
that
the
murmurer
seems
to
be
turn'd
off
to
the
company
of
those
doleful
Creatures
which
the
Prophet
mentions
,
which
were
to
inhabit
the
ruines
of
Babylon
,
13.21
.
For
he
is
ill
Conversation
to
all
men
,
tho
the
worst
of
all
to
himself
.
10.
AND
now
upon
the
force
of
all
these
considerations
,
I
may
reasonably
impress
the
Wise
mans
Counsel
,
Therefore
beware
of
murmuring
,
Wisd.
1.11
.
And
indeed
it
is
not
the
precept
of
the
Wise
man
alone
,
but
of
all
who
have
made
any
just
pretence
to
that
title
.
For
when
we
consider
those
excellent
lectures
of
contentation
and
acquiescence
,
wherewith
the
writings
of
Philosophers
abound
,
't
is
hard
to
say
whether
they
speak
more
of
instruction
or
reproch
to
us
.
When
their
confused
notions
of
a
Deity
had
given
them
such
impressions
of
his
Wisdom
and
goodness
,
that
they
would
not
pretend
to
make
any
elections
for
themselves
:
how
do's
it
shame
our
more
explicite
knowledg
,
who
dare
not
depend
on
him
in
the
smallest
instance
?
who
will
not
take
his
disposals
for
good
,
unless
our
senses
become
his
sureties
?
which
amounts
but
to
that
degree
of
credit
,
which
the
most
faithless
man
may
expect
from
us
,
the
trusting
him
as
far
as
we
see
him
.
This
is
such
a
contumely
to
him
,
as
the
Ethnic
world
durst
not
offer
him
,
and
is
the
peculiar
insolence
of
us
degenerated
Christians
,
who
sure
cannot
be
thought
in
earnest
when
we
talk
of
singing
Hallelujahs
in
the
next
world
to
him
,
whilst
we
entertain
him
here
only
with
the
sullen
noise
of
murmurs
and
repinings
.
For
we
are
not
to
think
that
Heaven
will
Metamorphose
us
on
a
sudden
,
and
turn
our
exclamations
and
wild
clamors
into
Lauds
and
Magnificats
.
It
do's
indeed
perfect
and
crown
those
graces
which
were
here
inchoate
and
begun
,
but
no
mans
conversion
ever
succeeded
his
being
there
:
for
Christ
has
expresly
told
us
,
That
except
we
be
converted
,
we
shall
not
enter
into
the
kingdom
of
heaven
,
if
we
go
hence
in
our
froward
discontents
,
they
will
associate
us
with
those
,
with
whom
is
weeping
and
wailing
and
gnashing
of
teeth
.
SECT
.
XI
.
Of
Positiveness
.
1.
ANOTHER
very
unhandsom
circumstance
in
discourse
is
the
being
over
confident
and
peremtory
,
a
thing
which
do's
very
much
unfit
men
for
conversation
,
it
being
lookt
on
as
the
common
birth-right
of
mankind
,
that
every
man
is
to
opine
according
to
the
dictates
of
his
own
understanding
,
not
anothers
.
Now
this
Peremtoriness
is
of
two
sorts
,
the
one
a
Magisterialness
in
matters
of
opinion
and
speculation
,
the
other
a
Positiveness
in
relating
matters
of
fact
:
in
the
one
we
impose
upon
mens
understandings
,
in
the
other
on
their
faith
.
2.
FOR
the
first
,
he
must
be
much
a
stranger
in
the
world
who
has
not
met
with
it
:
there
being
a
generation
of
men
,
who
as
the
Prophet
speaks
,
Are
wise
in
their
own
eies
,
and
prudent
in
their
own
sight
,
Isa.
5.21
.
Nay
not
only
so
,
but
who
make
themselves
the
standards
of
wisdom
,
to
which
all
are
bound
to
conform
,
and
whoever
weighs
not
in
their
balance
,
be
his
reasons
never
do
weighty
,
they
write
Tekel
upon
them
.
This
is
one
of
the
most
oppressive
Monopolies
imaginable
:
all
others
can
concern
only
somthing
without
us
,
but
this
fastens
upon
our
nature
,
yea
and
the
better
part
of
it
too
,
our
reason
;
and
if
it
meet
with
those
who
have
any
considerable
share
of
that
within
them
,
they
will
often
be
temted
to
rally
it
,
and
not
too
tamely
resign
this
native
liberty
.
Reason
submits
only
to
Reason
,
and
he
that
assaults
it
with
bare
Autority
(
that
which
is
Divine
alwaies
excepted
)
may
as
well
cut
flame
with
his
sword
,
or
harden
wax
in
the
sun
.
3.
T
IS
true
indeed
these
great
Dictators
do
somtimes
run
down
the
company
,
and
carry
their
Hypothesis
without
contest
:
but
of
this
there
may
be
divers
reasons
besides
the
weight
of
their
arguments
.
Some
unspeculative
men
may
not
have
the
skill
to
examine
their
assertions
,
and
therefore
an
assent
is
their
safest
course
;
others
may
be
lazy
and
not
think
it
worth
their
pains
;
a
third
sort
may
be
modest
and
awed
by
a
severe
brow
and
an
imperious
nod
:
and
perhaps
the
wiser
may
providently
fore-see
the
impossibility
of
convincing
one
who
thinks
himself
not
subject
to
error
.
Upon
these
or
other
like
grounds
t
is
very
possible
all
may
be
silenced
when
never
a
one
is
convinced
:
so
that
these
great
Masters
may
often
make
very
false
estimates
of
their
conquests
,
and
sacrifice
to
their
own
nets
,
Heb.
1.16
.
when
they
have
taken
nothing
.
4.
NAY
indeed
this
insolent
way
of
proposing
is
so
far
from
propagating
their
notions
,
that
it
gives
prejudice
against
them
.
They
are
the
gentle
insinuations
which
pierce
,
(
as
oil
is
the
most
penetrating
of
all
liquors
;
)
but
in
these
Magisterial
documents
men
think
themselves
attackt
,
and
stand
upon
their
guard
,
and
reckon
they
must
part
with
Honor
together
with
their
Opinion
,
if
they
suffer
themselves
to
be
hector'd
out
of
it
.
Besides
,
this
imposing
humor
is
so
unaimable
,
that
it
gives
an
aversion
to
the
Person
;
and
we
know
how
forcible
personal
prejudices
are
(
tho
t
is
true
they
should
not
be
)
towards
the
biassing
of
Opinions
.
Nay
indeed
men
of
this
temper
do
cut
themselves
off
from
the
opportunities
of
Proselyting
others
,
by
averting
them
from
their
company
.
Freedom
is
the
endearing
thing
in
Society
,
and
where
that
is
control'd
,
men
are
not
very
fond
of
associating
themselves
.
T
is
natural
to
us
to
be
uneasy
in
the
presence
of
those
who
assume
an
Authority
over
us
.
Children
care
not
for
the
company
of
their
Parents
or
Tutors
,
and
men
will
care
less
for
theirs
,
who
would
make
them
Children
by
usurping
a
Tutorage
.
5.
ALL
these
inconveniencies
are
evidently
consequent
to
this
Dogmatizing
,
supposing
men
be
never
so
much
in
the
right
:
but
if
they
happen
to
be
in
the
wrong
,
what
a
ridiculous
pageantry
is
it
,
to
see
such
a
Philosophical
gravity
set
to
man
out
Solecism
?
A
concluding
Face
put
upon
no
concluding
Argument
,
is
the
most
contemtible
sort
of
folly
in
the
world
.
They
do
by
this
sound
a
trumpet
to
their
own
defeat
:
and
whereas
a
modest
mistake
might
slip
by
undiscern'd
,
these
Rodomontade
errors
force
themselves
upon
mens
observation
,
and
make
it
as
impossible
for
men
not
to
see
,
as
it
is
not
to
despise
them
when
they
do
.
For
indeed
Pride
is
as
ill
linkt
with
Error
,
as
we
usually
say
it
is
with
Beggery
,
and
in
this
as
well
as
that
,
converts
pity
into
contemt
.
6.
AND
then
it
would
be
considered
,
what
security
any
man
that
will
be
imposing
has
,
that
this
will
not
be
his
case
.
Human
nature
is
very
fallible
,
and
as
it
is
possible
a
man
may
err
in
a
great
many
things
,
so
t
is
certain
every
man
do's
in
somthing
or
other
.
Now
who
knows
at
the
instant
he
is
so
positive
,
but
this
may
be
his
erring
turn
?
Alas
how
frequently
are
we
mistaken
even
in
common
ordinary
things
!
for
as
the
Wise
man
speaks
,
hardly
do
we
judg
aright
even
in
things
that
are
before
us
,
Wisd.
9.16
.
our
very
senses
do
sometimes
delude
us
.
How
then
may
we
wander
in
things
of
abstruse
speculations
?
The
consideration
of
this
hath
with
some
so
prevail'd
,
that
it
has
produc'd
a
Sect
of
Scepticism
,
and
tho
I
press
it
not
for
that
purpose
,
yet
sure
it
may
reasonably
be
urged
to
introduce
some
modesty
and
calmness
in
our
assertions
.
For
when
we
have
no
other
certainty
of
our
being
in
the
right
,
but
our
own
perswasions
that
we
are
so
:
this
may
often
be
but
making
one
error
the
gage
for
another
.
For
God
knows
confidence
is
so
far
from
a
certain
mark
of
truth
,
that
't
is
often
the
seducer
into
falshood
,
none
being
so
apt
to
lose
their
way
as
those
who
,
out
of
an
ungrouded
persumtion
of
knowing
it
,
despise
all
direction
from
others
.
7.
LET
all
this
be
weighed
,
and
the
result
will
be
,
that
this
peremtoriness
is
a
thing
that
can
befit
no
form
of
understanding
.
It
renders
Wise
men
disobliging
and
troublesom
,
and
fools
ridiculous
and
contemtible
.
It
casts
a
prejudice
upon
the
most
solid
reasoning
,
and
it
renders
the
lighter
more
notoriously
despicable
.
T
is
pity
good
parts
should
be
leven'd
by
it
,
made
a
snare
to
the
owners
,
and
useless
to
others
.
And
't
is
pity
too
that
weak
parts
should
by
it
be
condemn'd
to
be
alwaies
so
,
by
despising
those
Aids
which
should
improve
them
.
Since
therefore
't
is
so
ill
calculated
for
every
Meridian
,
would
God
all
Climes
might
be
purged
from
it
.
8.
AND
as
there
are
weighty
objections
against
it
in
respect
of
its
effects
,
so
there
are
no
inconsiderable
prejudices
in
relation
to
its
causes
,
of
which
we
may
reckon
Pride
to
be
the
most
certain
and
universal
:
for
whatever
else
casually
occurs
to
it
,
this
is
the
fundamental
constitutive
principle
;
nothing
but
a
great
overweening
of
a
mans
own
understanding
being
able
to
instate
him
in
that
imaginary
empire
over
other
mens
.
For
here
sure
we
may
ask
the
Apostles
question
,
Who
made
thee
to
differ
from
another
?
When
God
has
made
Rationality
the
common
portion
of
mankind
,
how
came
it
to
be
thy
inclosure
?
or
what
Signature
has
he
set
upon
thine
,
what
mark
of
excellency
,
that
thine
should
be
paramount
?
Doubtless
if
thou
fanciest
thou
hast
that
part
of
Jacobs
blessing
,
To
be
Lord
of
thy
brethren
,
and
that
all
thy
mothers
sons
should
bow
down
to
thee
,
Gen.
27.29
.
thou
hast
got
it
more
surreptiously
then
he
did
,
and
with
less
effect
:
for
tho
Isaac
could
not
retract
his
mistaken
benediction
,
God
will
never
ratify
that
fantastic
,
thou
hast
pronounced
to
thy self
,
with
his
real
effective
one
.
9.
BUT
there
happens
many
times
to
be
another
ingredient
besides
Pride
,
and
that
is
Ignorance
:
for
those
qualities
however
they
may
seem
at
war
,
do
often
very
closely
combine
.
He
who
has
narrow
notions
,
that
knows
but
a
few
things
,
and
has
no
glimpse
of
any
beyond
him
,
thinks
there
are
no
such
:
and
therefore
as
if
he
had
(
like
Alexander
)
no
want
but
that
of
worlds
to
conquer
,
he
thinks
himself
the
absolute
Monarch
of
all
knowledg
.
And
this
is
of
all
others
the
most
unhappy
composition
:
for
ignorance
being
of
its
self
like
stiff
clay
,
an
infertile
soil
,
when
Pride
comes
to
scorch
and
harden
it
,
it
grows
perfectly
impenetrable
:
and
accordingly
we
see
none
are
so
inconvincible
as
your
half-witted
people
,
who
know
just
enough
to
excite
their
pride
,
but
not
so
much
as
to
cure
their
ignorance
.
10.
THERE
remains
yet
a
2d
kind
of
Peremtoriness
which
I
am
to
speak
to
,
and
that
is
of
those
who
can
make
no
relation
without
an
attestation
of
its
certainty
:
a
sort
of
hospitable
people
,
who
entertain
all
the
idle
vagrant
reports
,
and
send
them
out
with
passports
and
testimonials
,
who
when
they
have
once
adopted
a
story
,
will
have
it
pass
for
legitimate
how
spurious
soever
it
originally
was
.
These
somwhat
resemble
those
Hospitals
in
Italy
,
where
all
bastards
are
sure
of
reception
,
and
such
a
provision
as
may
enable
them
to
subsist
in
the
world
:
and
were
it
not
for
such
men
,
many
a
Fatherless
he
would
be
stifled
in
its
birth
.
It
is
indeed
strange
to
see
,
how
suddenly
loose
rumors
knit
into
formal
stories
,
and
from
thence
grow
to
certainties
;
but
'
its
stranger
to
see
that
men
can
be
of
such
profligated
impudence
,
as
knowingly
to
give
them
that
advance
.
And
yet
t
is
no
rarity
to
meet
with
such
men
who
will
pawn
their
honor
,
their
souls
,
for
that
unworthy
purpose
:
nay
and
that
too
with
as
much
impertinence
as
baseness
,
when
no
interest
of
their
own
,
or
perhaps
any
mans
else
is
to
be
served
by
it
.
10.
THIS
is
so
prodigious
a
thing
,
as
seems
to
excite
ones
Curiosity
to
inquire
the
cause
of
so
wonderful
an
effect
.
And
here
,
as
in
other
unnatural
productions
,
there
are
several
concurrents
.
If
we
trace
it
from
its
original
,
its
first
Element
seems
to
be
Idleness
:
this
diverting
a
man
from
serious
useful
entertainments
,
forces
him
upon
(
the
usual
refuge
of
vacant
Persons
)
the
inquiring
after
News
;
which
when
he
has
got
,
the
venting
of
it
is
his
next
business
.
If
he
be
of
a
credulous
Nature
,
and
believe
it
himself
,
he
do's
the
more
innocently
impose
it
on
others
:
yet
then
to
secure
himself
from
the
imputation
of
Levity
and
too
easy
Faith
,
he
is
often
temted
to
lend
some
probable
circumstance
.
Nay
if
he
be
of
a
proud
humor
,
and
have
that
miserable
vanity
of
loving
to
speak
big
,
and
to
be
thought
a
man
of
greater
correspondence
and
intelligence
then
his
Neighbors
,
he
will
not
bate
an
Ace
of
absolute
certainty
;
but
however
doubtful
or
improbable
the
thing
is
,
coming
from
him
it
must
go
for
an
indisputable
truth
.
This
seems
to
be
the
descent
of
this
unhappy
folly
,
which
yet
is
often
nurst
up
by
a
mean
or
imprudent
Education
.
A
man
that
hath
converst
only
with
that
lower
sort
of
company
,
who
durst
not
dispute
his
veracity
,
thinks
the
same
false
Coin
will
pass
over
the
world
,
which
went
currant
among
his
Fathers
Servants
or
Tenants
:
and
therefore
we
may
observe
that
this
is
more
usual
in
young
men
,
who
have
come
raw
into
company
with
good
fortunes
and
ill
breeding
.
But
it
is
too
true
also
that
too
many
never
lose
the
habit
,
but
are
as
morosely
positive
in
their
Age
,
as
they
were
childishly
so
in
their
Youths
.
Indeed
t
is
impossible
they
should
be
otherwise
,
unless
they
have
the
wit
to
disentangle
themselves
first
from
the
love
of
Flattery
,
and
after
from
the
company
of
Flatterers
:
for
(
as
I
have
before
observ'd
)
no
vice
will
ever
wither
under
their
shade
.
I
think
I
shall
do
the
Reader
no
ill
office
to
let
in
a
litle
light
upon
them
,
and
shew
him
some
of
those
many
mischiefs
that
attend
this
unworthy
practice
.
12.
FIRST
,
it
engages
a
man
to
Oaths
,
and
for
ought
he
knows
to
Perjuries
.
When
he
has
lancht
out
boldy
into
an
incredible
relation
,
he
thinks
he
has
put
his
Credit
upon
the
forelorn
hope
,
and
must
take
care
to
relieve
it
:
and
there
is
no
succor
so
constantly
ready
at
hand
as
that
of
Oaths
and
imprecations
,
and
therefore
whole
vollies
of
them
are
discharged
upon
the
doubtful
.
Thus
do
we
make
God
a
witness
,
and
our
Souls
parties
in
the
cause
of
every
trifling
rumor
,
as
if
we
had
model'd
our
Divinity
by
the
Scheme
of
that
Jesuitical
Casuist
,
who
legitimates
the
Killing
of
a
man
for
an
Apple
.
13.
A
second
mischief
is
,
that
it
betraies
man
to
quarrels
.
He
that
is
peremtory
in
his
own
Story
,
may
meet
with
another
that
is
as
peremtory
in
the
contradiction
of
it
,
and
then
the
two
Sr.
Positives
must
have
a
skirmish
indeed
.
He
that
has
attested
the
truth
of
a
false
,
or
the
certainty
of
a
doubtful
thing
,
has
brought
himself
into
the
same
strait
with
Baalams
Ass
,
he
must
either
fall
down
flat
,
or
run
upon
a
sword
,
Num.
22.27
.
For
if
his
Hearers
do
but
express
a
diffidence
,
either
he
must
sink
to
a
downright
Confession
that
he
was
a
Liar
:
or
else
he
must
huff
and
bluster
till
perhaps
he
raise
a
counter-storm
,
and
as
he
fool'd
himself
out
of
his
truth
,
so
be
beaten
out
of
his
pretence
to
it
.
Indeed
there
is
scarce
any
quality
that
do's
so
temt
and
invite
affronts
as
this
do's
:
for
he
that
can
descend
to
such
a
meanness
,
may
reasonably
enough
be
presumed
to
have
little
(
as
of
true
worth
,
so
)
even
of
that
which
the
world
calls
Gallantry
,
and
so
every
puny
sword-man
will
think
him
a
good
tame
Quarry
to
enter
and
flesh
himself
upon
.
14.
IN
the
third
place
it
exposes
him
to
all
the
contemt
and
scorn
which
either
good
or
ill
men
can
fling
upon
him
:
the
good
abominate
the
sin
,
the
ill
triumph
over
the
folly
of
it
.
The
truth
is
there
can
be
nothing
more
wretchedly
mean.
To
be
Kinght
of
the
Post
to
every
fabu●ous
relation
,
is
such
a
sordid
thing
,
that
there
can
scarce
be
any
name
of
reproch
too
vile
for
it
.
And
certainly
he
that
can
pawn
his
faith
upon
such
miserable
terms
,
will
by
those
frequent
mortgages
quickly
be
snapt
upon
a
forfeiture
;
or
however
will
have
his
credit
so
impar'd
by
it
,
that
no
man
will
think
his
word
a
competent
gage
for
the
slightest
concern
.
15.
AND
this
may
pass
for
a
fourth
consideraton
,
That
this
Positiveness
is
so
far
from
gaining
credit
to
his
present
affirmation
,
that
it
destroies
it
for
the
future
:
for
he
that
sees
a
man
make
no
difference
in
the
confidence
of
his
asserting
realities
and
fictions
,
can
never
take
his
mesures
by
any
thing
he
avers
,
but
according
to
the
common
Proverb
,
will
be
in
danger
of
disbelieving
him
even
when
he
speaks
truth
.
And
of
this
no
man
can
want
conviction
,
who
will
but
consult
his
own
observation
.
For
what
an
allay
do
we
find
it
to
the
credit
of
the
most
probable
event
,
that
it
is
reported
by
one
who
uses
to
stretch
?
This
unhappily
do
such
men
defeat
their
own
designs
:
for
while
they
aver
stoutly
that
they
may
be
believed
,
that
very
thing
makes
them
doubted
,
the
world
being
not
now
to
learn
how
frequently
Confidence
is
made
a
supplement
for
Truth
.
Nor
let
any
man
who
uses
this
,
flatter
himself
that
he
alone
do's
(
like
Jobs
messenger
)
escape
the
common
fate
:
for
tho
perhaps
he
meet
with
some
who
in
civility
or
pity
will
not
dispute
the
probability
of
his
narrations
,
or
with
others
who
for
raillery
will
not
discourage
the
humor
,
with
which
they
mean
(
in
his
absence
)
to
divert
themselves
,
yet
he
may
rest
assur'd
he
is
discern'd
by
all
,
and
derided
for
it
.
16.
IT
therefore
concerns
men
who
either
regard
their
truth
,
or
their
reputation
,
not
to
indulge
to
this
humor
,
which
is
the
most
silly
way
of
shipwracking
both
.
For
he
that
will
lay
those
to
stake
upon
every
flying
story
,
may
as
well
wager
his
estate
which
way
the
wind
will
sit
next
morning
,
there
being
nothing
less
to
be
confided
in
,
then
the
breath
of
fame
,
or
the
whispers
of
private
tale-bearers
.
Wise
men
are
afraid
to
report
improbable
truths
:
what
a
fool-hardiness
is
it
then
to
attest
improbable
falsities
,
as
it
often
is
the
luck
of
these
Positive
men
to
do
?
17.
CERTAINLY
there
is
nothing
which
they
design
by
this
,
which
may
not
be
obtain'd
more
effectually
by
a
modest
and
unconcern'd
relation
.
He
that
barely
relates
what
he
has
heard
,
and
leaves
the
hearer
to
judg
of
the
probability
,
do's
as
much
(
I
am
sure
more
civilly
)
entertain
the
company
,
as
he
that
throws
down
his
gauntlet
in
attestation
.
He
as
much
satisfies
the
itch
of
telling
news
;
he
as
much
perswades
his
hearers
:
nay
very
much
more
;
for
these
over
earnest
asseverations
serve
but
to
give
men
suspicion
that
the
Speaker
is
conscious
of
his
own
falseness
:
and
all
this
while
he
has
his
retreat
secure
,
and
stands
not
responsible
for
the
truth
of
his
relations
.
Nay
indeed
tho
men
speak
never
so
known
and
certain
truths
,
t
is
most
advisable
not
to
press
them
too
importunately
.
For
boldness
,
like
the
Bravoes
and
Banditti
,
is
seldom
emploied
but
upon
desperate
services
,
and
is
so
known
a
Pander
for
lying
,
that
truth
is
but
defam'd
by
its
attendance
.
18.
To
conclude
,
modesty
is
so
amiable
,
so
insinuating
a
thing
,
that
all
the
rules
of
Oratory
cannot
help
men
to
a
more
agreeable
ornament
of
discourse
.
And
if
they
will
try
it
in
both
the
foregoing
instances
,
they
will
undoubtedly
find
the
effects
of
it
:
a
modest
proposal
will
soonest
captivate
mens
reasons
,
and
a
modest
relation
their
belief
.
SECT
.
X.
Of
Obscene
Talk.
1.
THERE
is
another
vice
of
the
Tongue
which
I
cannot
but
mention
,
tho
I
knew
not
in
which
of
the
former
Classes
to
place
it
:
not
that
it
comes
under
none
,
but
that
't
is
so
common
to
all
,
that
't
is
not
easy
to
resolve
to
which
peculiarly
to
assign
it
,
I
mean
obscene
and
immodest
talk
,
which
is
offensive
to
the
purity
of
God
,
dammageable
and
infectious
to
the
innocence
of
our
Neighbors
,
and
most
pernicious
to
our selves
:
and
yet
is
now
grown
a
thing
so
common
,
that
one
would
think
we
were
fallen
into
an
Age
of
Metamorphosis
,
and
that
the
Brutes
did
,
not
only
Poetically
and
in
fiction
,
but
really
speak
.
For
the
talk
of
many
is
so
bestial
,
that
it
seems
to
be
but
the
conceptions
of
the
more
libidinous
Animals
clothed
in
human
Language
.
2.
AND
yet
even
this
must
pass
for
Ingenuity
,
and
this
vile
descent
below
Humanity
,
must
be
counted
among
the
highest
streins
of
Wit.
A
wretched
debasement
of
that
sprightful
Faculty
,
thus
to
be
made
the
interpreter
to
a
Goat
or
Boar
:
for
doubtless
had
those
Creatures
but
the
organs
of
Speech
,
their
Fancies
lie
enough
that
way
to
make
them
as
good
company
,
as
those
who
more
studiously
apply
themselves
to
this
sort
of
entertainment
.
3.
THE
crime
is
comprehensive
enough
to
afford
abundance
of
matter
for
the
most
Satyrical
zeal
:
but
I
consider
the
dissecting
of
putrid
Bodies
may
cast
such
pestilential
fumes
,
as
all
the
benefits
of
the
scrutiny
will
not
recompence
.
I
shall
therefore
in
respect
to
the
Reader
dismiss
this
noisom
Subject
,
and
thereby
give
an
example
with
what
abhorrence
he
should
alwaies
reject
such
kind
of
discourse
,
remembring
the
advice
of
St.
Paul
,
That
all
uncleanness
should
not
be
once
named
among
those
who
would
walk
as
becometh
Saints
,
Eph.
5.3
.
The
Close
.
1.
I
Have
now
touched
upon
those
enormities
of
Speech
which
I
principally
design'd
to
observe
,
wherein
I
have
bin
far
from
making
a
full
and
exact
Catalogue
:
therefore
I
would
have
no
man
take
this
little
Tract
for
a
just
Criterion
,
by
which
to
try
himself
in
reference
to
his
words
.
Yet
God
grant
that
all
that
read
it
,
may
be
able
to
approve
themselves
even
by
this
imperfect
essay
,
and
he
that
do's
so
,
makes
fair
approches
towards
being
that
perfect
man
St.
James
speaks
of
,
chap.
3.1
.
these
being
such
faults
of
the
Tongue
as
are
the
harder
to
avoid
,
because
they
are
every
day
exemplified
to
us
in
common
practice
(
nay
some
of
them
recommended
as
reputable
and
ingenuous
.
)
And
it
is
a
strange
insinuative
power
which
example
and
custom
have
upon
us
.
We
see
it
in
every
trivial
secular
instance
,
in
our
very
habit
:
those
dresses
which
we
laught
at
in
our
fore-fathers
wardrobes
or
pictures
,
when
by
the
circulation
of
time
and
vanity
they
are
brought
about
,
we
think
very
becoming
.
T
is
the
same
in
our
diet
:
our
very
palates
conform
to
the
fashion
,
and
every
thing
grows
amiable
to
our
fancies
,
according
as
t
is
more
or
less
received
in
the
world
.
And
upon
this
account
all
sobriety
and
strict
vertue
lies
now
under
a
heavy
prejudice
,
and
no
part
of
it
more
,
then
this
of
the
Tongue
,
which
custom
has
now
enfranchized
from
all
the
bonds
Moralists
or
Divines
had
laid
upon
it
.
2.
BUT
the
greater
the
difficulties
are
,
the
more
it
ought
to
awake
our
diligence
:
if
we
lie
loose
and
carelesly
,
t
is
odds
we
shall
be
carried
away
with
the
stream
.
We
had
need
therefore
fix
our selves
,
and
by
a
sober
recollection
of
the
ends
for
which
our
Speech
was
given
us
,
and
the
account
we
must
one
day
give
of
it
,
impress
upon
our selves
the
baseness
and
the
danger
of
misemploying
it
.
Yet
a
negative
innocence
will
not
serve
our
turns
,
t
will
but
put
us
in
the
condition
of
him
,
who
wrapt
up
the
talent
he
was
commanded
to
employ
,
Mat.
25.25
.
Nay
indeed
t
will
be
impossible
to
preserve
even
that
if
we
aspire
no
farther
.
The
Tongue
is
a
busie
active
Part
,
t
will
scarce
be
kept
from
motion
:
and
therefore
if
that
activity
be
not
determin'd
to
good
objects
,
t
will
be
practicing
upon
bad
.
And
indeed
I
believe
a
great
part
of
its
licentiousness
is
owing
to
this
very
thing
.
There
are
so
few
good
themes
of
discourse
in
use
,
that
many
are
driven
to
the
ill
for
want
of
better
.
Learning
is
thought
Pedantic
,
Agriculture
Peasant-like
,
and
Religion
the
most
insufferable
of
all
:
so
by
excluding
all
useful
subjects
of
converse
,
we
come
together
(
as
St.
Paul
in
another
case
saies
)
Not
for
the
better
but
for
the
worse
,
1.
Cor.
11.17
.
And
if
the
Philosopher
thought
he
had
lost
that
day
wherein
he
had
not
learnt
somthing
worthy
his
notice
,
how
many
daies
do
we
worse
then
lose
,
by
having
them
not
only
emty
of
solid
useful
acquisitions
,
but
full
of
noxious
and
pernicious
ones
?
And
indeed
if
they
be
the
one
,
they
will
not
miss
to
be
the
other
also
:
for
the
mind
is
like
the
stomac
,
which
if
it
be
not
supplied
with
wholesome
nurishment
,
will
at
last
suck
in
those
humors
with
which
the
body
most
abounds
.
So
that
if
in
our
converse
we
do
not
interchange
sober
usefull
notions
,
we
shall
at
the
best
but
traffique
toies
and
baubles
,
and
most
commonly
infection
and
poison
.
He
therefore
that
would
keep
his
tongue
from
betraying
himself
or
others
to
sin
,
must
tune
it
to
a
quite
contrary
Key
,
make
it
an
instrument
,
and
incentive
to
vertue
,
by
which
he
shall
not
only
secure
the
negative
part
of
his
duty
,
but
comply
with
the
positive
also
,
in
employing
it
to
those
uses
for
which
it
was
given
him
.
3.
IT
would
be
too
vast
an
undertaking
to
prescribe
the
particular
subjects
of
such
discourse
,
nay
indeed
impossible
,
because
many
of
them
are
occasional
,
such
as
cannot
aforehand
be
reduced
to
any
certain
account
.
This
only
in
the
general
we
may
rest
upon
,
that
all
speech
tending
to
the
Glory
of
God
or
the
good
of
man
,
is
aright
directed
.
Which
is
not
to
be
understood
so
restrictively
,
as
if
nothing
but
Divinity
or
the
necessary
concerns
of
human
life
,
may
lawfully
be
brought
into
discourse
:
somthing
is
to
be
indulged
to
common
civility
,
more
to
the
intimaces
and
endearments
of
friendship
,
and
a
competency
to
those
recreative
discourses
which
maintain
the
cherefulness
of
society
;
all
which
are
,
if
moderatly
used
,
within
the
latitude
of
the
rule
,
as
tending
(
tho
in
a
lower
degree
)
to
the
well-being
of
men
,
and
by
consequent
to
the
honor
of
God
,
who
indulges
us
those
innocent
refreshments
.
But
if
the
subordinate
uses
come
to
encroch
upon
the
higher
,
if
we
dwell
here
and
look
no
farther
,
they
then
become
very
sinful
by
the
excess
,
which
were
not
so
in
their
nature
.
That
inordinacy
sets
them
in
opposition
to
Gods
designation
,
in
which
they
were
allowed
only
a
secondary
place
.
We
should
therefore
be
careful
to
improve
all
opportunities
of
letting
our
tongues
pay
their
more
immediate
homage
to
God
,
in
the
duties
of
praiers
and
praises
,
making
them
not
only
the
interpreters
of
our
pious
affections
,
but
the
promoters
of
the
like
in
others
.
And
indeed
he
can
scarce
be
thought
in
earnest
,
who
praies
,
Hallowed
be
thy
name
,
and
do's
not
as
much
endeavor
it
with
men
,
as
he
solicites
it
from
God.
4.
AND
if
we
answer
our
obligations
in
this
point
,
we
shall
in
it
discharge
the
highest
part
of
our
duty
to
man
also
:
for
in
whose
heart
soever
we
can
implant
a
true
reverentialaw
of
God
,
we
sow
the
seed
of
immortality
,
of
an
endless
happy
being
,
the
greatest
the
most
superlative
good
whereof
he
is
capable
.
Besides
in
the
interim
,
we
do
by
it
help
to
manumit
and
release
him
from
those
servile
drudgeries
to
vice
,
under
which
those
remain
who
live
without
God
in
the
world
.
And
these
indeed
are
benefits
worthy
the
dignity
of
human
nature
to
communicate
.
And
it
is
both
sad
and
strange
to
see
among
the
multitude
and
variety
of
Leagues
that
are
contracted
in
the
world
,
how
few
there
are
of
these
pious
combinations
;
how
those
who
shew
themselves
concern'd
in
all
the
petty
secular
interests
of
their
friends
,
never
take
this
at
all
into
their
care
;
a
pregnant
evidence
how
little
true
friendship
there
is
among
men
:
5.
I
Know
some
think
they
sufficiently
excuse
themselves
when
they
shift
off
this
office
to
Divines
,
whose
peculiar
business
they
say
it
is
.
But
this
is
as
if
one
who
sees
a
poor
fainting
wretch
,
should
forbear
to
administer
a
Cordial
he
has
at
hand
,
for
fear
of
intrenching
on
the
Physitians
Faculty
.
Many
opportunities
a
Friend
or
Companion
may
have
which
a
Divine
may
want
.
He
often
sees
a
man
in
the
very
fit
,
and
so
may
more
aptly
apply
:
for
where
there
is
an
intimacy
of
Converse
,
men
lay
themselves
open
,
discover
those
passions
those
vices
,
which
they
carefully
veil
when
a
strange
,
or
severer
eie
approches
.
Besides
,
as
such
a
one
may
easier
discern
the
disease
,
so
he
has
better
advantages
for
administring
remedies
:
so
Children
will
not
take
those
Medicines
from
the
Doctors
hand
,
which
they
will
from
a
Nurse
or
Mother
:
and
we
are
usually
too
Childish
in
what
relates
to
our
Souls
;
look
on
good
counsel
from
an
Ecclesiastic
as
a
Divinity
Potion
,
and
set
our
stomacs
against
it
;
but
a
Familiar
may
insensibly
insinuate
it
into
us
,
and
ere
we
are
aware
beguile
us
into
health
.
Yet
if
Lay
Persons
will
needs
give
the
Clergy
the
inclosure
of
this
office
,
they
should
at
least
withdraw
those
impediments
they
have
laid
in
their
way
,
by
depositing
those
prejudices
which
will
certainly
frustrate
their
endeavor
.
Men
have
in
these
later
daies
bin
taught
to
look
on
Preaching
as
a
thing
of
form
to
the
Hearers
,
and
of
profit
only
to
the
Speakers
,
a
craft
whereby
,
as
Demetrius
saies
,
They
get
their
living
,
Acts
16.25
.
But
admit
it
were
so
in
this
last
respect
,
yet
it
do's
not
infer
it
should
be
so
in
the
former
.
If
it
be
a
Trade
,
t
was
sure
thought
(
as
in
all
Ages
but
this
)
a
very
useful
one
,
else
there
would
never
have
bin
such
encouragement
given
to
it
.
No
state
ever
alloted
public
certain
Salaries
for
a
set
of
Men
that
were
thought
utterly
useless
:
and
if
there
be
use
to
be
made
of
them
,
shall
we
lose
our
advantages
merely
because
they
gain
theirs
?
We
are
in
nothing
else
so
senseless
,
no
man
will
refuse
counsel
from
a
Physician
,
because
he
lives
by
the
Profession
.
T
is
rather
an
argument
on
his
side
,
that
because
such
an
interest
of
his
own
depends
on
it
,
he
has
bin
the
more
industrious
to
fit
himself
for
it
.
But
not
to
run
farther
in
this
digression
,
I
shall
apply
it
to
my
purpose
,
by
making
this
equitable
proposal
,
that
Lay
men
will
not
so
moralize
the
common
Fable
,
as
neither
to
admonish
one
another
themselves
,
nor
suffer
Ministers
to
do
it
without
them
.
And
truly
t
is
hard
if
neither
of
these
can
be
granted
when
both
ought
.
I
am
sure
all
is
little
enough
that
can
be
don
,
tho
we
should
have
,
as
the
Prophet
speaks
,
Precept
upon
precept
,
Line
upon
Line
,
here
a
little
and
there
a
little
,
Is.
28.13
.
Mans
nature
is
so
unattentive
to
good
,
that
there
can
scarce
be
too
many
monitors
.
We
see
Satan
,
tho
he
have
a
much
stronger
party
in
our
inclinations
,
dares
not
rely
upon
it
,
but
is
still
employing
his
emissaries
,
to
confirm
and
excite
them
:
and
if
whilst
he
has
so
many
Agents
among
us
,
God
shall
have
none
,
we
are
like
to
give
but
an
ill
account
of
our
zeal
either
to
God
or
our
neighbor
,
or
of
those
tongues
which
were
given
us
to
glorify
the
one
,
and
benefit
the
other
.
Indeed
without
this
,
our
greatest
officiousness
in
the
secular
concerns
of
others
is
no
kindness
.
When
we
strive
to
advance
the
fame
,
to
increase
the
fortune
of
a
wicked
man
,
what
do
we
in
it
,
but
enable
him
to
do
the
more
mischiefs
,
by
his
wealth
to
foment
his
own
luxuries
,
and
by
his
reputation
commend
them
to
the
practice
of
others
?
He
only
makes
his
friend
truly
rich
and
great
,
who
teaches
him
to
employ
those
advantages
aright
:
and
would
men
turn
their
tongues
to
this
sort
of
Oratory
,
they
would
indeed
shew
they
understood
for
what
ends
they
were
given
them
.
6.
BUT
as
all
good
receives
enhancement
from
its
being
more
diffusive
,
so
these
attemts
should
not
be
confined
to
some
one
or
two
intimates
or
relatives
,
but
be
as
extensive
as
the
common
needs
,
or
at
least
as
our
opportunities
.
T
is
a
generous
ambition
to
benefit
many
,
to
oblige
communities
:
which
can
no
way
so
well
be
don
,
as
by
endeavoring
to
subvert
vicious
customs
,
which
are
the
pests
and
poisons
of
all
societies
.
The
heathens
had
many
ceremonies
of
lustrations
for
their
cities
and
countries
,
but
he
that
could
purify
and
refine
their
manners
,
would
indeed
attain
to
the
substance
of
those
shadows
.
And
because
the
Apostle
tells
us
,
that
Evil
words
corrupt
good
manners
,
Cor.
15.33
.
t
would
be
a
fundamental
piece
of
reformation
,
to
introduce
a
better
sort
of
converse
into
the
world
:
which
is
an
instance
so
agreable
to
my
present
subject
,
that
I
cannot
close
more
pertinently
,
then
to
commend
the
endeavor
to
the
Readers
;
who
,
if
he
have
bin
by
this
Tract
at
all
convinced
of
the
sin
and
mischief
of
those
Schemes
of
discourse
deciphered
in
it
,
cannot
be
more
just
to
his
convictons
,
then
by
attemting
to
supplant
them
.
7.
IT
were
indeed
a
design
worthy
of
a
noble
soul
,
to
try
to
new
model
the
Age
in
this
particular
,
to
make
it
possible
for
men
to
be
at
once
conversable
and
innocent
.
I
know
t
will
be
objected
,
t
is
too
vast
a
project
for
one
or
many
single
Persons
to
undertake
:
yet
difficulties
use
to
animate
generous
spirits
,
especially
when
(
as
here
)
the
very
attemt
is
laudable
.
But
as
Christ
saies
of
Wisdom
,
so
may
we
of
Courage
,
The
Children
of
this
world
are
more
daring
then
the
Children
of
light
.
The
great
corrupters
of
discourse
have
not
bin
so
distrustful
of
themselves
:
for
t
is
visible
to
any
that
will
reflect
,
that
t
is
within
mans
memory
since
much
of
this
monstrous
exorbitancy
of
discourse
grew
in
fashion
,
particularly
the
Atheistical
and
Blasphemous
.
The
first
propugners
of
it
were
but
few
,
and
durst
then
but
whisper
their
black
rudiments
:
yet
the
world
now
sees
what
a
harvest
they
have
from
their
devilish
industry
.
8.
AND
shall
we
give
over
our
Clime
as
forlorn
and
desperate
,
and
conclude
that
nothing
which
is
not
venemous
will
thrive
in
our
Soil
?
Would
some
of
parts
and
autority
but
make
the
experiment
,
I
cannot
think
that
all
places
are
yet
so
vitiated
,
but
that
they
may
meet
with
many
,
who
would
relish
sober
and
ingenuous
discourse
,
and
by
their
example
be
animated
to
propagate
it
to
others
:
but
as
long
as
Blasphemy
,
Ribaldry
,
and
Detraction
set
up
for
Wit
,
and
carry
it
without
any
competition
,
we
do
implicitly
yield
that
title
we
dispute
not
:
and
t
is
hard
to
say
,
whether
their
triumphs
be
more
owing
to
the
boldness
of
ill
men
,
or
the
pusillanimity
of
the
good
.
What
if
upon
the
trial
they
should
meet
with
the
worser
part
of
St.
Paul's
fate
at
Athens
,
That
some
will
mock
,
Acts
17.32
.
yet
perhaps
they
may
partake
of
the
better
also
,
and
find
others
that
would
be
willing
to
hear
them
again
,
and
some
few
at
least
may
cleave
unto
them
.
And
sure
they
are
too
tender
and
delicate
,
that
will
run
no
hazard
,
nor
be
willing
to
bear
a
little
share
in
that
profane
drollery
,
with
which
an
Apostle
was
,
and
their
God
is
daily
assaulted
:
especially
when
by
this
exposing
themselves
,
they
may
hope
to
give
some
check
to
that
impious
liberty
.
However
besides
the
satisfaction
of
their
own
consciences
,
they
may
also
gain
this
advantage
by
the
attemt
,
that
it
may
be
a
good
test
by
which
to
try
their
company
.
For
those
whom
they
find
impatient
of
innocent
and
profitable
converse
,
they
may
assure
themselves
can
only
ensnare
,
not
benefit
them
;
and
he
is
a
very
weak
Gamester
,
that
will
be
drawn
to
play
upon
such
terms
as
make
it
highly
probable
for
him
to
lose
,
but
impossible
for
him
to
win
.
Therefore
in
that
case
the
advice
of
Solomon
is
very
proper
,
Go
from
the
presence
of
a
foolish
man
,
when
thou
perceivest
not
in
him
the
lips
of
Knowledg
,
Prov.
14.7
.
9.
BUT
he
that
will
undertake
so
Heroic
an
enterprize
,
must
qualify
himself
for
it
,
by
being
true
to
his
own
pretensions
.
He
must
leave
no
uneven
thred
in
his
loom
,
or
by
indulging
to
any
one
sort
of
reprovable
discourse
himself
,
defeat
all
his
endeavors
against
the
rest
.
Those
aëry
Speculators
that
have
writ
of
the
Philosophers
Stone
,
have
required
many
Personal
qualifications
,
strict
abstinences
and
purities
in
those
who
make
the
experiment
.
The
thing
may
have
this
sober
application
,
that
those
who
would
turn
this
Iron
Age
into
Gold
,
that
would
convert
our
rusty
drossy
Converse
into
a
purer
strein
,
must
be
perfectly
clean
themselves
.
For
alas
what
effect
can
that
man
hope
from
his
most
zealous
reprehensions
,
who
laies
himself
open
to
recrimination
?
He
that
hears
a
man
bitterly
inveigh
against
blasphemy
and
profaneness
,
and
(
yet
in
that
almost
the
same
breath
)
hears
his
monitor
inveigh
as
bitterly
against
his
Neighbor
,
will
scarce
think
him
a
good
guide
of
his
tongue
,
that
has
but
half
the
mastery
of
his
own
.
Let
every
man
therefore
be
sure
to
begin
at
the
right
end
of
his
work
,
to
wash
his
own
mouth
clean
,
before
he
prescribe
Gargarisms
to
others
.
And
to
that
purpose
let
him
impartially
reflect
on
all
the
undue
liberties
he
has
given
his
tongue
,
whether
those
which
have
bin
here
remarked
,
or
those
others
which
he
may
find
in
all
Practical
books
,
especially
in
(
the
most
Practical
of
all
books
)
his
own
Conscience
.
And
when
he
has
trac'd
his
talk
thro
all
its
wild
rambles
,
let
him
bring
home
his
stray
;
not
like
the
lost
sheep
with
joy
,
but
with
tears
of
penitence
and
contrition
,
and
keep
a
strict
watch
over
it
that
it
break
not
loose
again
;
nay
farther
require
it
to
make
some
restitution
for
the
trespass
it
has
committed
in
its
former
excursions
:
to
restore
to
God
what
it
has
rob'd
of
his
Honor
,
by
devoting
it self
an
instrument
of
his
service
;
to
his
Neighbor
what
it
has
detracted
from
him
,
by
wiping
off
that
sullage
it
has
cast
upon
his
Fame
,
and
to
himself
by
defacing
those
ill
Characters
of
vanity
and
folly
it
has
imprinted
on
him
.
Thus
may
the
Tongue
cure
its
own
sting
,
and
by
a
kind
of
Sympathetic
vertue
,
the
wound
may
be
healed
by
dressing
the
weapon
.
But
alas
when
we
have
don
all
,
the
Tongue
is
so
slippery
that
it
will
often
be
in
danger
to
deceive
our
watch
:
nay
it
has
a
secret
intelligence
with
the
heart
,
which
like
a
corrupted
Goaler
is
too
apt
to
connive
at
its
escape
.
Let
us
therefore
strengthen
our
guards
,
call
in
him
who
sees
all
the
secret
practices
of
our
trecherous
hearts
,
and
commit
both
them
and
our
tongues
to
his
custody
.
Let
us
say
with
the
Psalmist
,
Try
me
,
O
Lord
,
and
seek
the
ground
of
my
heart
,
Psa.
229.23
.
And
with
him
again
,
Set
a
watch
,
O
Lord
,
before
my
mouth
,
and
keep
the
door
of
my
lips
,
O
let
not
my
heart
he
inclined
to
any
evil
thing
,
Psa.
141.3
.
And
if
hand
thus
join
in
hand
,
Prov.
16.5
.
if
Gods
grace
be
humbly
invoked
,
and
our
own
endeavour
honestly
emploied
,
even
this
unruly
evil
of
the
Tongue
(
as
St.
James
calls
it
)
Chap.
3.8
.
may
be
in
some
degree
tamed
.
If
now
and
then
it
get
a
little
out
by
stealth
,
yet
it
will
not
like
the
Demoniac
be
so
raving
,
as
quite
to
break
all
its
chains
.
If
we
cannot
alwaies
secure
our selves
from
inadvertence
and
surprize
,
but
that
a
forbidden
word
may
somtimes
escape
us
,
yet
we
may
from
deliberate
wilful
offences
of
the
Tongue
.
And
tho
we
should
all
aspire
higher
,
yet
if
we
can
but
reach
this
,
we
ought
not
to
excuse
our selves
(
upon
remaining
infirmities
)
from
the
Christian
generous
undertaking
,
I
was
recommending
,
the
reforming
of
others
.
Indeed
I
had
made
a
very
impertinent
exhortation
to
that
,
if
this
degree
of
fitness
may
not
be
admitted
;
for
I
fear
there
would
be
none
upon
earth
could
attemt
it
upon
other
terms
:
the
world
must
still
remain
as
it
is
,
and
await
only
the
Tongues
of
Angels
to
reduce
it
.
Nor
need
we
fear
that
censure
of
Hypocrisy
which
we
find
,
Mat.
7.5
.
for
the
case
is
very
differing
.
T
is
indeed
as
ridiculous
as
insolent
an
attemt
,
for
one
that
has
a
Beam
in
his
own
eie
,
to
pretend
to
cast
a
Mote
out
of
his
brothers
:
but
it
holds
not
on
the
contrary
,
that
he
that
has
a
Mote
in
his
own
,
should
not
endeavor
to
remove
the
Beam
in
his
Brothers
.
Every
speck
do's
not
blind
a
man
,
nor
do's
every
infirmity
make
one
unable
to
discern
,
or
incompetent
to
reprove
the
grosser
faults
of
others
.
10.
YET
after
all
let
us
as
much
as
is
possible
clear
our
eies
even
of
this
Mote
,
and
make
our
Copy
as
worth
transcribing
as
we
can
:
for
certainly
the
best
instrument
of
reformation
is
example
:
and
tho
admonition
may
somtimes
be
necessary
,
yet
there
are
many
circumstances
required
to
the
right
ordering
of
that
,
so
that
it
cannot
alwaies
be
practicable
,
but
a
good
example
ever
is
.
Besides
it
has
a
secret
magnetic
vertue
:
like
the
Loadstone
it
attracts
by
a
power
of
which
we
can
give
no
account
:
so
that
it
seems
to
be
one
of
those
occult
qualities
,
those
secrets
in
nature
,
which
have
puzled
the
enquirers
,
only
experience
demonstrates
it
to
us
.
I
am
sure
it
do's
(
too
abundantly
)
in
ill
examples
,
and
I
doubt
not
,
might
do
the
like
in
good
,
if
they
were
as
plentifully
experimented
.
And
that
they
may
be
so
,
let
every
man
be
ambitious
to
cast
in
his
mite
:
for
tho
two
make
but
a
farthing
,
yet
they
may
be
multiplied
to
the
vastest
sum
.
However
if
a
man
cannot
reform
others
,
yet
I
am
sure
t
will
be
worth
his
while
,
so
to
save
himself
from
this
untoward
generation
,
Act.
2.40
.
I
have
now
presented
the
Tongue
under
a
double
aspect
,
such
as
may
justify
the
ancient
Definition
of
it
,
that
it
is
the
worst
and
best
part
of
man
,
the
best
in
its
original
and
design
,
and
the
worst
in
its
corruption
and
degeneration
.
In
David
the
man
after
Gods
heart
it
was
his
glory
,
Ps.
57.8
.
The
best
member
that
he
had
,
Psal.
108.1
.
But
in
the
wicked
it
cuts
like
a
sharp
Razor
,
Psal.
52.2
.
T
is
as
the
venem
of
Asps
,
140.3
.
The
Tongues
from
heaven
were
Cloven
,
Act.
2.2
.
to
be
the
more
diffusive
of
good
:
but
those
that
are
fired
from
hell
are
forked
,
Jam.
3.6
.
to
be
the
more
impressive
of
mischief
:
it
must
be
referred
to
every
mans
choice
,
into
which
of
the
forms
he
will
mold
his
.
Solomon
tells
us
Death
and
Life
are
in
the
power
of
the
Tongue
,
and
that
not
only
directly
in
regard
of
the
good
or
ill
we
may
do
to
others
,
but
reflexively
also
,
in
respect
of
what
may
rebound
to
our selves
.
Let
Moses
then
make
the
inference
from
Solomons
premises
,
Therefore
chuse
life
,
Deut.
30.15
.
a
proposal
so
reasonable
,
so
agreable
to
nature
,
that
no
florishes
can
render
it
more
inviting
.
I
shall
therefore
leave
it
to
the
Readers
contemplation
,
and
shall
hope
that
if
he
please
but
to
revolve
it
with
that
seriousness
which
the
importance
exacts
,
he
will
new
set
his
tongue
,
compose
it
to
those
pious
Divine
streins
,
which
may
be
a
proper
preludium
to
those
Allelujahs
he
hopes
eternally
to
sing
.
FINIS
.