Brotherhood of Grace by profession of the faith of Christ as we are Christian men As men we are members of that great body the World and so all men that live within the compass of the World are Brethren by a more general communion of Nature As Christians we are members of that mystical body the Church and so all Christian men that live within the compass of the Church are Brethren by a more peculiar communion of Faith And as the Moral Law bindeth us to love all men as our Brethren and partakers with us of the same common Nature in Adam so the Evangelical Law bindeth to love all Christians as our Brethren and partakers with us of the same common faith in Christ. 25. In which later notion the word Brother is most usually taken in the Apostolical writings to signifie a professor of the Christian Faith and Religion in opposition to heathen men and unbeleevers The name of Christian though of commonest use and longest continuance was yet but of a later date taken up first at Antioch as we finde Act. 11. whereas believers were before usually called Disciples and no less usually both before and since Brethren You shall read very often in the Acts and Epistles of the holy Apostles How the Brethren assembled together to hear the Gospel preached to receive the Sacrament and to consult about the affairs of the Church How the Apostles as they went from place to place to plant and water the Churches in their progress every where visited the Brethren at their first coming to any place saluting the Brethren during their abode there confirming the Brethren at their departure thence taking leave of the Brethren How collections were made for relief of the Brethren and those sent into Iudea from other parts by the hands of the brethren c. S. Paul opposeth the Brethren to them that are without and so includeth all that are within the Church What have I to do to judg them that are without 1 Cor. 5. As if he had said Christ sent me an Apostle and Minister of the Churches and therefore I meddle not but with those that are within the pale of the Church as for those that are without if any of them will be filthy let him be filthy still I have nothing to do to meddle with them But saith he if any man that is within the Christian Church any man that is called a Brother be a fornicator or drunkard or rayler or otherwise stain his holy profession by scandalous living I know how to deal with him let the censures of the Church be laid upon him let him be cast out of the assemblies of the Brethren that he may be thereby brought to shame and repentance 26. So then Brethren in the Apostolical use of the word are Christians and the Brotherhood the whole society of Christian men the systeme and body of the whole visible Church of Christ. I say the visible Church because there is indeed another Brotherhood more excellent then this whereof we now speak consisting of such only as shall undoubtedly inherit salvation called by some of the ancients The Church of Gods Elect and by some later writers the Invisible Church And truly this Brotherhood would under God deserve the highest room in our affections could we with any certainty discern who were of it and who not But because the fan is not in our hand to winnow the chaff from the wheat Dominus novit The Lord onely knoweth who are his by those secret characters of Grace and Perseverance which no eye of man is able to discern in another nor perhaps in himself infallibly we are therefore for the discharge of our duty to look at the Brotherhood so far as it is discernable to us by the plain and legible characters of Baptism and outward profession So that whosoever abideth in areâ Domini and liveth in the communion of the visible Church being baptized into Christ and professing the Name of Christ let him prove as it falleth out chaff or light corn or wheat when the Lord shall come with his fan to purge his floor yet in the mean time so long as he lieth in the heap and upon the floor We must own him for a Christian and take him as one of the Brotherhood and as such an one love him For so is the Duty here Love the Brotherhood 27. To make Love compleat Two things are required according to Aristotle's description of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Affectus cordis and Effectus operis The inward affection of the heart in wishing to him we love all good and the outward manifestation of that affection by our deed as occasion is offered in being ready to our power to do him any good The heart is the root and the seat of all true love and there we must begin or else all we do is but lost If we do never so many serviceable offices to our brethren out of any by-end or sinister respect although they may possibly be very usefull and so very acceptable to him yet if our heart be not towards them if there be not a sincere affection within it cannot be truly called Love That Love that will abide the test and answer the Duty required in the Text must be such as the Apostles have in several passages described it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfained love of the brethren 1 Pet. 1. Love out of a pure heart 1 Tim. 1. Love without dissimulation Rom. 12. 28. Of which inward affection the outward deed is the best discoverer and therefore that must come on too to make the love perfect As Iehu said to Ionadab Is thy heart right If it be then give me thy hand As in the exercises of our devotion towards God so in the exercises of our charity towards men heart and hand should go together Probatio dilectionis exhibitio est operis Good works are the best demonstrations as of true Faith so of true love Where there is life and heate there will be action There is no life then in that Faith S. Iames calleth it plainly a dead faith Iam. 2. nor heate in that Love according to that expression Matth. 24. the love of many shall wax cold that doth not put forth it self in the works of righteousness and mercy He then loveth not the Brotherhood indeed whatsoever he pretend or at least not in so gracious a measure as he should endeavour after That doth not take every fit opportunity of doing good either to the souls or bodies or credits or estates of his Brethren That is not willing to do them all possible services according to the urgency of their occasions and the just exigence of circumstances with his countenance with his advice with his pains with his purse yea and if need be with his very life too This is the Non ultra farther then this we cannot goe in the expressing of our love Greater love
sakes any unlawful thing or leaving undone any necessary duty by accompanying them in their sins or advancing their designes in any thing that may offend God then are we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men-pleasers in an evil sense and our wayes will not please the Lord. S. Paul who in one place professeth men-pleasing Even as I please all men in all things taking it in the better sence protesteth against it as much in another place If I yet pleased men I should not be the servant of Christ. taking it in the worse sense 6. To draw to a head then we may please our selves and we should seek to please our brethren where these may be done and the Lord pleased withal But when the same wayes will not please all we ought not to be carefull to satisfie others in their unreasonable expectancies much less our selves in our own inordinate appetites but disregarding both our selves and them bend all our studies and endeavours to this one point how we may approve our hearts and our wayes unto the Lord that is to God the only Lord and our Lord Iesus Christ. God and Christ must be in the final resolution the sole object of our pleasing which is the substance of the whole words of the Antecedent laid together which we have hitherto considered apart and commeth now to be handled The handling whereof we shall despatch in three enquiries whereof two concern the Endeavour and one the event For it may be demanded first what necessity of pleasing God and if it be needfull then secondly how and by what means it may be done and both these belong to the endeavour and then it may be demanded thirdly concerning the event upon what ground it is that any of our endeavours should please God Of which in their order 7. First that we should endeavour so to walk as to please God The Apostle needed not to have prayed so earnestly as he doth Col. 1. and that without ceasing neither to have adjured us so deeply as he doth 1 Thes. 4. even by the Lord Iesus if it did not both well become us in point of Duty and also much concern us in point of wisdome so to do First it is a Duty whereunto we stand bound by many obligations He is our Master our Captain our Father our King every of which respects layeth a several necessity upon us of doing our endeavour to please him if at least there be in us any care to discharge with faithfulness and as we ought the parts of Servants of Souldiers of Sons of Subjects 8. First he is our Master Ye call me Lord and Master and ye say well for so I am and we are his Servants O Lord I am thy servant I am thy servant and the son of thy handmaid And he is no honest servant that will not strive to please his Master exhort servants to obey their own Masters and to please them well in all things Tit. 2. Next he is our Captain It became him to make the Captain of their salvation perfect and we are his Souldiers thou therefore endure hardness as a good souldier of Iesus Christ saith St. Paul to Timothy We received our prest-mony and book'd our names to serve in his wars when we bound our selves by solemn vow and took the Sacrament upon it in our baptism manfully to fight under his banner against sin the world and the Devill and to continue his faithful souldiers unto our lives end And he is no generous Souldier that will not strive to please his General No man that warreth entangleth himself in the affairs of this life that he may please him that hath chosen him to be a Saviour 2 Tim. 2. Thirdly He is our Father and we his Children I will be a father to you and ye shall be my sons and daughters saith the Lord Almighty and when we have any thing of him we readily speak him by the name of Father and that by his own direction saying Our Father which art in heaven And that Son hath neither grace nor good nature in him that will not strive to please his Father It is noted as one of Esau's impieties whom the Scripture hath branded as a profane person that grieved and displeased his parents in the choice of his wives If I be a Father where is mine honour Mal. 1. Lastly He is our King The Lord is a great God and a great King above all Gods and we are his subjects his people and the sheep of his pasture and he is no loyal Subject that will not strive to please his lawful Soveraign That form of speech if it please the King so frequent in the mouth of Nehemiah was no affected strain of Courtship but a just expression of duty otherwise that religious man would never have used it 9. And yet there may be a time wherein all those obligations may cease of pleasing our earthly Masters or Captains or Parents or Princes If it be their pleasure we should do something that lawfully we may not we must disobey though we displease Onely be we sure that to colour an evil disobedience we do not pretend an unlawfulness where there is none But we can have no colour of plea for refusing to do the pleasure of our heavenly Lord and Master in any thing whatsoever in as much as we are sure nothing will please him but what is just and right With what forehead then can any of us challenge from him either wages as Servants or stipends as Soldiers or provision as Sons or protection as Subjects if we be not careful in every respect to frame our selves in such sort as to please him you see it is our duty so to do 10. Yea and our Wisdom too in respect of the great benefits we shall reap thereby There is one great benefit expressed in the Text If we please the Lord he will make our enemies to be at peace with us of which more anon The Scriptures mention many other out of which number I propose but these three First if we please him he will preserve us from sinful temptations Solomon Eccles. 7. speaking of the strange woman whose heart is as nets and snares and her hands as bands saith that whoso pleaseth the Lord shall escape from her but the sinner shall be taken by her He that displeaseth God by walking in the by-paths of sin God shall with-hold his grace from him and he shall be tempted and foyled but whoso pleaseth God by walking in his holy wayes God shall so assist him with his grace that when he is tempted he shall escape And that is a very great benefit Secondly if we please him he will hear our prayers and grant our petitions in whatsoever we ask if what we ask be agreeable to his will and expedient for our good whatsoever we ask we know we receive of him because we keep his
then this hath no man that a man lay down his life for his friend and thus far we must goe if God call us to it So far went Christ for our redemption and so far the Scriptures press his example for our imitation Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the Brethren 1 Joh. 3. 29. To recollect the premises and to give you the full meaning of the precept at once To Love the Brotherhood is as much as to bear a special affection to all Christians more then to Heathens and to manifest the same proportionably by performing all loving offices to them upon every fit occasion to the utmost of our powers A duty of such importance that our Apostle though here in the Text he do but only name it in the bunch among other duties yet afterwards in this Epistle seemeth to require it in a more speciall manner and after a sort above other duties Above all things have fervent charity among your selves Chap. 4. And S. Iohn upon the performance hereof hangeth one of the strongest assurances we can have of our being in Christ. We know that we are passed from death to life because we love the brethren 1 Joh. 3.14 30. Now of the Obligation of this duty for that is the next thing we are to consider there are two main grounds Goodness and Neerness First we must love the Brotherhood for their goodness All goodness is lovely There groweth a Love due to every creature of God from this that every creature of God is good Some goodness God hath communicated to every thing to which he gave a beeing as a beame of that incomprehensible light and a drop of that infinite Ocean of goodness which he himself is But a greater measure of Love is due to man then to other Creatures by how much God hath made him better then them And to every particular man that hath any special goodness in him there is a special Love due proportionable to the kinde and measâ—re thereof So that whatsoever goodness we can discern in any man we ought to love it in him and to love him for it whatsoever faults or defects are apparently enough to be found in him otherways He that hath good natural parts if he have little in him that is good besides yet is to be loved even for those parts because they are good He that hath but good moralities only leading a civil life though without any probable evidences of grace appearing in him is yet to be loved of us if but for those moralities because they also are good But he that goeth higher and by the goodness of his conversation sheweth forth so far as we can judge the graciousness of his heart deserveth by so much an higher room in our affections then either of the former by how much Grace exceedeth in goodness both Nature and Morality Sith then there is a special goodness in the Brethren quatenùs such in regard of that most holy faith which they profess and that blessed name of Christ which is called upon them we are therefore bound to love them with a special affection and that eo nomine under that consideration as they are brethren over and above that general love with which we are bound to love them as men or that which belongeth to them as men of parts or as Civil men 31. The other ground of Loving the Brotherhood is their Neerness The neerer the dearer we say and there are few relations neerer then that of brotherhood But no brotherhood in the world so closely and surely knit together and with so many and strong tyes as the fraternity of Christians in the communion of Saints which is the Brotherhood in the Text. In which one brotherhood it is not easy to reckon how many brotherhoods are conteined Behold some of many First we are Brethren by propagation and that ab utroque parente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of the one Eternal God the common father of us all and of the one Catholick Church the common mother of us all And we have all the same Elder brother Jesus Christ the first born among many brethren the lively image of his fathers person and indeed the foundation of the whole Brotherhood for we are all as many of us as have been baptised into Christ the children of God by faith in Christ Iesus Therefore as Ioseph loved Benjamin his brother of the whole bloud more affectionately then the other ten that were his brethren but by the fathers side only so we ought with a more special affection to love those that are also the sons of our mother the Church as Christians then those that are but the sons of God only as Creatures 32. Secondly we are Brethren by education 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foster-brethren as Herod and Manahon were We are all nursed with the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere milk of the word in the scriptures of the Old and New Testament which are ubera matris Ecclesiae the two brests whence we sucked all that wholsome nourishment by which we are grown up to what we are to that measure of stature of strength whatsoever it is that we have in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle and common experience sheweth it so to be They that have been nursed or brought up together in their childehood for the most part have their affections so seasoned and setled then that they love one another the better while they live 33. Thirdly we are Brethren by Covenant sworn brothers at our holy Baptism when we dedicated our selves to Gods service as his Souldiers by sacred and solemn vow Do we not see men that take the same oath pressed to serve in the same Wars and under the same Captains Contuâ—ernales and Comrades how they do not only call Brothers but hold together as Brothers and shew themselves marvelous zealous in one anothers behalf taking their parts and pawning their credits for them and sharing their fortunes with them If one of them have but a little silver in his purse his brother shall not want whiles that lasteth Shame we with it that the children of this world should be kinder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards those of their own generation then we are in ours 34. Fourthly we are Brethren by Cohabitation We are all of one house and family not strangers and forrainers but fellow-citizens with the Saints and of the houshold of God What a disquietness and discredit both is it to a house where the children are ever jarring and snarling and fighting one with another but a goodly sight Ecce quam bonum when they dwell together in love and unity Even so a sad thing it is and very grievous to the soule of every good man when in the Church which is the house of God Christians
things that are beyond the reach of the vulgar Lo now here is a lesson worthy the ambition of every disciple in the school of Jesus Christ such a lesson as none of the Princes or Philosophers of the world by all their power or wisdom could ever attain unto But that the difficulty discourage you not Consider secondly that as we use to say so indeed there is nothing hard to a willing minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you know But here is the misery of it that as boys love play so we love the world and this maketh us as that doth them trewants in our learning And so we are long about a little because we cannot abide to ply it But if we would once set our selves to this spiritual learning with all our might and buckle close to it certainly we should in short time finde our selves to have profited in it wonderfully Consider thirdly how willing our Master is to teach us Come ye children I will teach you the fear of the Lord and let that provoke in us the like willingness to learn Speak Lord for thy servant heareth Consider Fourthly the usefulness of this learning We desire all of us and good reason we have to learn perfectly the mysteries of those trades and professions which we intend to exercise as our particular Callings because thereof we shall have continual use in the whole course of our lives This learning we now speak of is a holy mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Apostles word for it in the next verse and it is a most useful and behoofeful and necessary mystery for us all in the whole practise of Christianity there is indeed no good to be done in our Christian profession without it See some benefits of it and then judge if it be not worth the learning It sweetneth all the bitterness of this present life To labour and to be content with that a man hath is a sweet life saith the son of Sirac in his 40th chapter It keepeth the minde in a constant equal tranquillity amidst all the changes and chances of this mortall life It maketh us rich in despite of the world for what riches is like this for a man to want nothing He may be without many things that others have but he wanteth them not even as the Angels in heaven that have neither meat nor drink nor clothes nor houses nor lands nor any of those bodily things yet want none of them because they are well enough without them And so the contented man though having nothing yet is in the self-sufficiency of his minde as if he possessed all things It giveth a wonderfull improvement unto the meanest of these outward things and by disesteeming them setteth a better value upon them For he that hath once well learned this Art is able by his learning to make a dinner of green herbs as serviceable as a stall-fed Oxe and a little pulse and water as comfortable and savoury as all the delicacies in the kingdome of Babylon How should the consideration of these things whet our desires and resolutions not to suffer our eyes to sleep till we had made some entrance into and some fair proceedings in this so excellent and profitable a learning 14. A needful Exhortation may some say for those that are yet to learn but as for us we have been long acquainted with it and have as contented minds as any man would desire The happier men they if it prove so but the heart of man is very wicked and deceitful and it were good for us not to think well of our selves above what we ought to think Sure I am that in all secular learnings the old saying is most true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no greater hinderance unto proficiency than is an overweening conceit in any man of that learning he hath already And not unlikely but in this spirituall learning also that man that wanteth skill the most may see his own want the least That therefore we may deale soundly in the trial of our own hearts and not deceive our selves herein upon false grounds as we may soon do and as too many do it will be expedient in the third place to lay down some rules for the examination of our proficiency if not rather for the conviction of our non-proficiency in this kinde of learning 15. And first if a man have once attained to a good mediocrity in this Art it will not suffer him to transgress the bounds of Iustice and Charity for the getting of the things of this life He knoweth very well according to the Principles he hath been taught That a little with righteousness is better then great revenues of the ungodly That the treasures of wickedness will do a man little profit in the evil day nor yield him any comfort when he will most of all stand in need thereof upon his death-bed That though an inheritance may be gotten hastily at the beginning yet the end thereof shall not be blessed And that bread gotten by deceit however it may be sweet in the mouth will turne to gravel in the belly Abraham would not take to himself of the spoyls of Sodom to the value of a shooe-latchet that it might never be said in after times that the King of Sodom had made Abraham rich So neither will any godly man that hath learned the Art of Contentation suffer a penny of the gain of Ungodliness to mingle with the rest of his estate that the Devil may not be able to upbraid him with it afterwards to his shame as if he had contributed something towards the increasing thereof Try thy self now by this first Rule thou that boastest thy self so much of thy contented minde but shewest not thy self over-scrupulous where gain is before thee If thy resolutions have been or are according to the common guise of the world Quocunque modo rem to gain and gather treasure and to feather thy nest whether by right or wrong If thou hast adventured to encrease thy substance by bribery or forgery by usury and extortion by sacrilegiously detaining or invading the Churches patrimony by griping and wringing excessive fees from poor men by delayes of justice by racking of Rents to an unreasonable proportion by false weights and measures and lies and oaths If thou canst dispense with thy conscience so as to take advantage of thy neighbours poverty or simplicity or to make advantage of thy own either power to oppress him or cunning to circumvent him be not too confident of thy learning in this Art Injustice and Contentment cannot certainly stand together 16. Neither secondly hath he attained to any good degree of knowledg herein whose thoughts are too intent upon and whose desires too eager after the things of earth although he should not attempt the compassing thereof by any other then lawful means only A greedy eye and a craving heart importunately hungring and
there is no neighbour we have but as we handle the matter we are the worse for him We finde in him something or other that serveth as fewel either to our Pride or Vncharitableness or other corrupt lust We look at our poorer neighbour and because we are richer then he we cast a scornful eye upon him and in the pride of our hearts despise him VVe look at our richer neighbour and because we are not so full as he we cast an envious eye at him and out of the uncharitableness of our hearts malice him Thus unhappily do we misplace our thoughts or mis-apply them and whatsoever the prâ—mises are draw wretched conclusions from them as the spider is said to suck poison out of every flower Whereas sanctified wisdom if it might be heard would rather teach us to make a holy advantage of such like comparisons for the encrease of some precious graces in us and namely those two of Thankfulness and Contentedness as theâ— Bee gathereth hony out of every weed And the course is this Observe thy present corruption what ever it be when it beginneth to stirr within thee and then make the comparison so as may best serve to weaken the temptation arising from that lust As for example When thou findest thy self apt to magnifie and exalt thy self in thine own greatness and puft up with the conceit of some excellency whether reall or but imaginary in thy self to swell above thy meaner brethren then look upwards and thou shalt see perhaps hundreds above thee that have somewhat that thou hast not It may be the comparing of thy self with them may help to allay the swelling and reduce thee to a more sober and humble temper But when on the other side thou findest thy self apt to grudge at the prosperity of others and to murmure at the scantness of thine own portion then look downwards and thou shalt see perhaps thousands below thee that want something that thou hast It may be the comparing thy self with them may help to silence all those repining thoughts and obmurmurations against the wise dispensations of Almighty God For tell me why should one or two richer neighbours be such a grievous eyesore to thee to provoke thy discontent rather then ten or twenty poorer ones a spurr to quicken thee to thankfulness If Reason by the instigation of corrupt nature can teach thee to argue thus my house my farme my stock my wbole condition is naught many a man hath better why should not Reason heightened by Gods grace teach thee as well to argue thus mine are good enough many a good man hath worse 28. Fifthly for the getting of Contentment it would not a little avail us to consider the unsufficiency of those things the want whereof now discontenteth us to give us content if we should obtain them Not only for that reason that as the things encrease our desires also encrease with them which yet is most true and of very important consideration too as Solomon saith He that loveth silver shall not be satisfied with silver but for a farther reason also because with the best conveniences of this life there are interwoven sundry inconveniences withall which for the most part the eagerness of our desires will not suffer us to foresee whilest we have them in chase but we shall be sure to finde them at length in the possession and use Whilest we are in the pursuit of any thing we think over and over how beneficial it may be to us and we promise to our selves much good from and our thoughts are so taken up with such meditations that we consider it abstractedly from those discommodiousnesses and encombrances which yet inseparably cleave thereunto But when we have gotten what we so importunely desired and think to enter upon the enjoyment we then begin to find those discommodiousnesses and encombrances which before we never thought of as well as those services and advantages which we expected from it Now if we could be so wise and provident before hand as to forethink and forecast the inconveniencies as well as the usefulness of those things we seek after it would certainly bring our desires to better moderation work in us a just dis-estimation of these earthly things which we usually overprize and make us the better contented if we must go without them O miserum panâ—um as he said of his diadem What a glorious lustre doth the Imperial Crown make to dazle the eyes of the beholders and to tempt ambition to wade even through a sea of bloud and stretch it self beyond all the lines of justice and religion to get within the reach of it yet did a man but know what legions of fears and cares like so many restless spirits are incircled within that narrow round he could not be excused from the extremity of madness if he should much envy him that wore it much less if he should by villany or bloudshed aspire to it When Damocles had the sword hanging over his head in a twine-thread he had little stomach to eat of those delicacies that stood before him upon the boord which a little before he deemed the greatest happiness the world could affoord There is nothing under the Sun but is full not of vanity only but also of vexation Why then should we not be well content to be without that thing if it be the Lords will we should want it which we cannot have without much vanity and some vexation withall 29. In the sixth place a notable help to Contentment is Sobriety under which name I comprehend both Frugality and Temperance Frugality is of very serviceable use partly to the acquiring partly to the exercising of every mans graces and vertues as Magnificence Iustice Liberality Thankfulness c. and this of Contentation among the rest Hardly can that man be either truly thankful unto God or much helpful to his friends or do any great matters in the way of charity and to pious uses or keep touch in his promises and pay every man his own as every honest man should do nor live a contented life that is not frugall We all cry out against Covetousness and that justly as a base sin the cause of many evils and mischiefs and a main opposite to Contentment But truly if things be rightly considered we shall find Prodigality to match it as in sundry other respects so particularly for the opposition it hath to Contentedness For Contentedness as the very name giveth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-sufficiency consisteth in the mutual and relative sufficiency of the things unto the mind and of the minde unto the things Where Covetousness reigneth in the heart the mind is too narrow for the things and where the estate is profusely wasted the things must needs be too scant for the minde So that the disproportion is still the same though it arise not from the same principle As in many other things we may observe an unhappy coincidence of