If the Gods have decreed me any thing, they have decreed my advantage. If not they must either be mistaken in their measures, or unbenevolent in their Design: Now as the first part of this Supposition is absur'd, so the latter is incomprehensible. For to what purpose should they intend me any harm ? What would themselves, or their Universe get by it? But granting they have made no particular provision for me, yet since their Government of the World is not disputed, the consequence will be much the same: For this way my affairs will be comprehended, and fall within the compass of their general Providence, and why then should I not be contented with whatever happens? To put the Case farther. Suppose the Gods take care of nothing, which by the way we must reckon a scandalous Opinion; or else 'twill be high time to leave of the common Solemnities of Sacrificing, Prayers and Religious Swearing: if things lye thus, why all this Superstitious trouble in these, and many other instances? To what purpose should we behave our selves as if we were in the very Court and Company of Heaven? However since a supposition implies nothing of reality, let it pass for once: If the Gods therefore will take care of none of us, 'tis certainly Lawful for me to take care of my self; Now 'tis my Right to state the Notion of my own Convenience, and what is that? Why that's convenient for every one, which suits his Nature, and his Species: Now my Nature has Reason, Sociable Principles, and publick Inclination in't: By consequence the Interest of my Country must be my own. Take me then under the particular Distinction of Antoninus, and Rome is my Town and Country ; but consider me as a Man in general, and I belong to the Corporation of the World. That therefore, and only that, which is serviceable to both these Societies, is an advantage to me.