Yet when aMan contents himfelf in preferring God to all things,and adoring him with aWorfhip',- and a Love of Preference, without making a continual Effort to Love and Honour him in all things: It often fortunes that he deceives himfelf, that his Charity vanifhes, and is loft: And that he is more taken up with fenfible than the fupream Good. For fnould it be demanded of the greatefl Sin-^ ners, and even Idolaters, whether they prefen-'d the univerfal to particular Caufes, they would make no fcruple to anfwer amidft their Debauches^ Errours and Extravagance; that they are not wanting to their effential Duty, and that they are very fenfible of what they owe to God. 'Tis ac- knowledge that they are deceiv'd. But take away the Efficacy of Second Caufes, and they hate no probable Pretext left to juftifie their Conduct and Behaviour^ whilft if it be granted them,they will think and Difcourfe with themfelves in the following manner, when blinded by their Paflions, and attentive to the Teftimony of their Senfes.
" I am made for Happinefs: Neitheir can I, nor indeed ought I, to fnperfede my Love and Re~ " fpect, for whatever can be the Caufe of my Felicity: Whv then mufl not I Love and refpect " fenfible Objects, if they be the true Caufes of the Happinefs 1 find in their Enjoyment? 1 acknow- *' ledge the Sovereign Being as only worthy of Sovereign Wo.rfhip, and I prefer Him before ail ,l the World, But fince I fee not that He requires any thing from me, 1 enjoy the Goods he " affords by Means of Second Caufes, to which he has fubjefted me: And I pay not my Grati- st tude to him, which perhaps would be to his Dilhonour. As he gives me no Bleffing, immediate- " ly and by himfelf, or at leafl without the Affiflance of his Creatures, 'tis a Sign he reguires not " the immediate Application of my Mind and Heart; at leafl, that he defires the Creatures fliould <c partake with him, in the Acknowledgments and Refentments of my Heart and Mind. Seeing he has communicated Part of his Power and Glory to the Sun, has environ'd him with Splendour and Majefty, and has given him the Supremacy in all his Works; and feeing from the Influence of this great Luminary, we receive all the neceflary Bleffings of Life; Why fhould we not employ apart of this indebted Life, in rejoicing in his Light, and teftifying the Senfe we have of " his Greatnefs and his Benefits? Wou'd it not be the molt fhameful Ingratitude, to receive from " that excellent Creature abundance of all things, and yet to fhew no Senfe of Gratitude to him " for them? And fhould we not be unfpeakably blind and ftupid, to be unmov'd with Fear and " Veneration in Refpect. of him, whofe Abfence freezes us to Death, and'whofe too near Approach " can burn and deftroy us? I fay it again, that God is preferable to all things, and infinitely more " eftimable than his Creatures: But we are to fear and Love his Creatures alfo. For hereby we " pay Legitimate Honour to their Creatour -, Merit his good Graces, and oblige him to ** fhower new Benefits upon us. 'Tis manifeft, he approves of the Honour that is given to his " Creatures •, fince they partake of his Power, and all Power defcrves to be honour'd. But becaufe ". Honour ought to be Proportion'd to Power,and that the Power of the Sun, and all other fenfible " Objects, is fuch, as derives to us all forts of Goods, 'tis reafonable we fhould Honour them with " all our Strength, and, next to God, Confecrate to them all our Being.
Thefe are the Natural Reafonings a Man would fall into, that fliould ground upon the Prejudice of the Efficacy of Second Caufes •, and probably fuch was the Arguing of the firft Founders of Idola- try. Take here his Senfe of it, who paffes for the mofl Learned of all the Jews: He Prefaces a » Mofes a Treatife he wrote about Idolatry with thefe Words. " In the days of Enos Men fell into flrange Maimonid. " Wufions, and the Wife Men of that Age quite loft thiir Senfe and Reafon. Enos himfelf was one of thofe deluded Terfons, whofe Errours were thefe. Since Cod, faid they, has created the Heavens and Stars t& govern tt «t The Search after Truth- \j& 5 govern the World, has conftituted them on high, and invefled them with Glory and Luflrc, and em- M ploys them in executing his Commands, 'tis faff that we Jhouhi honour them, and pay them our Dcfcu ec «c fence aud Homage. 'Tis the •Will of our God, that Honour Jhould be o'roen to thofe whom he has exalted and enthroned in Glory • as a Prince requires that his Mimjters fhould be honoured in his Prefence be- cause the Honour which is given to them redounds to himfelf. When once this Notion had entrcd \heir Vide Vojjt- " Head,thcy fell to building Temples in Honour of the Stars, gave them Sacrifice and Pra'ifes,and even pro- um' ]lb- 2- " ftrated themfelves before them; thereby imagining to pur chafe the favour of Him that created them: de.idoloU" " And this was the Original of Idolatry. ' *"*' It is fo Natural and juft to have grateful Refentments in Proportion to the Goods we receive that almoft all Nations have ador'd the Sun, becaufe they all concluded him the Caufe of the Blef- fings they enjoy'd. And if the Egyptians ador'd not only the Sun and Moon, and River Nile, be- ipfiqui ir- caufe its overflowing caus'd the Fertility of their Country, but even the vlleft of Animals: 'Twas »^ntur fas Cicero relates J from the Emolument they recc-iv'd from them. Therefore, as we cannot, and tJ£&PtiJ» indeed ought not to Extirpate from Men's Minds, their Natural Inclination for the true Caufes of J?"" f their Happinefs, 2tis evident there is at leaft ibme danger in afcribiiig Efficacy to Second Gaufes, obZiSm though we conjoyn the neceflky of an immediate Concourfc, which has, methinks, 1 know not what utilimem of incomprehenfible purport, and which ftrikes in as an after-game to juftifie our imbib'd Prejudices 1'am exea and Ariftotle\ Philofophy. ' ^perm, -, conjecrave- But there's no danger in fpeakirig only What we fee, and of Attributing only to God Efficacy nnd Power, fince we fee nothing but His Wills, which have an abfolutely neceflary and indifpenilble connexion with Natural Effects. I own that now adays, Men are Wife enough to avoid thofe grofs-Errors of Heathens and Idolaters •,,but I fear not to fay, our Mind is ftill difpos'd, or rather ou/ Heart is often bent like that of the Heathens •, and that there will ever be-in the World* fome kind of Idolatry, until the Day in which JESUS CHRIST fhall reftore up His Kingdom to God his Father, having firft deitroy'd all Empire Dominion and Power, that God may be All in all. For is it not a kind of Idolatry, to make a God of ones Belly, as fpeaks S. Paul? * Is not he Phil. 3. 9. an Idolater to the God of Riches, who labours Night and Day to acquire them? Is this to. render **No ' to God the Worfhip we owe Him? Is this to adore Him in Spirit and in Truth, tb have our Whore- Hearts fill'd with fome fenfible Beauty, and our Mind ftruck and dazled with the Ltiftre of fome monger imaginary Grandeur? SelmPerfon, nor covetous Man, who is an Idolater, Epk 5;. 5. f They that Worfhip him, muft Worfhip him in Spirit and Men fancying to themfelves, that Circumambient Bodies afford the pleafures they enjoy in the ufe of them, Unite to them with all the Powers of their Soul; and thus the Principle of their Cor- ruption lies in the fenfible Conviction of the Efficacy of Second Caufes. 'Tis' only Reafon that affures them none but God A&s iri them. But befides that, this Reafon fpeaks fo low that it is Icarce Audible, and that the Contradicting Senfes cry fo loud, that their Clamour Stunns and Stupefies them, they are yet farther confirm'd in their Prejudice, by Reafons and Arguments that are fo much dangerous, as they have more External Characters and fenfible marks of Truth.
The Philofophers, but efpecially the Chriftian Philofophers, ought to wage an uninterrupted War with Prejudices, or the Judgements of their Senfes, and particularly thofe of fo dangerous importance, as that of the Efficacy of Second Caufes. And yet there are Men, whom I extremely iionour, fas I have juft Reafon) whofromlknow not what Principle endeavour to confirm this Prejudice, and to make fo holy, fo pure and folid a Doctrine as this, which owns no other true Caufe than God, pafs for Superftitious and Extravagant Opinion. They will not have us to Love and Fear God in all things, but to Love and Fear all things with reference to God. We ought,fay they, m-*Jm °' to Love the Creatures, fince they are good • to Love and refpedr. our Father; to give Honour to tremvoca* our Prince and Superiours, fince God Commads it. Nor do I deny it; but I deny that we are to musbono- Love the Creatures as our Goods, though they be good or perfect in themfelves. I deny that we rematati are to pay fervice andrefpeft to Men as to our Matters. Or, to explain my felf more clearly, I tjtfer'mfsi fay, we muft not ferve our Matter, obey our Father, or Prince, with any other defign than to ferve n°"m Jt°' and obey God. S. Paul, who became all things to all Men, and was complaifant irt all things; for Jftm 0- the Salvation of thofe h= Preach'd to, fpeaks thus: Servants be obedient to them that are your Mafters, ftendimm. according to the fle/h, with fear and trembling, in finglenefs of your Heart, as unto CHRIST; not Hier.inc- iwitb Eye-Service, as Menpleafers, but as the Servants ofChrifi, doing the Will of God from the Heart, 3^Matth. •with good Will doing Service, AS TO THE LORD, AND NOT TO MEN. And 22. ' 9' in another Epiftle. Not with Eye-Service, as to ME N, but in finglenefs of Heart, fearing G O D. & 10. 33. And whatever ye do, doit Heartily, AS. TO THE LORD, and NO T V NTO M E N. Eph.6.6. We muft therefore obey our Father, ferve our Prince, and Honour our Superiours, AS UNTO Co1, 3-22- GOD ANDNOT UNTO MEN. This is manifeft, and can have no Evil confe- quences: For hereby Superiours would always be more honour'd,and better ferv'd.But I think it may be faid, That a Matter, who would be honour'd and ferv'd, as having in himfelf another Power than that of God, would be a Devil; and that thofe who ferv'd him under that apprehenfion would be Idolaters -,'for I cannot refrain from believing that all Honour and Love, that have not God for their F»nd, are Species of Idolatry.
Soli Deo honor & gloria.
V v ILLUi 86 F. MaLebranchs Concerning •ana THE ILLUSTRATION UPON WHAT I have laid in the Fourth Chapter of the Second Part,concerning Method, and elfewhere.
Tto Goi t!(?j always with Order^ and by the female ft ways.
? fTT^I S thought by fome Perfons to be too raft), and venturous conjeduring, and abufing loofe, and General Terms, To fay that God always Ads with Order, and by ways that are ■ wq/fy#w|>Je and eafie for the Execution of his defigns. Wherefore it will not be an ufelefs undertaking to prove and explain this Truth, fince 'tis of the greateft confequencej not only to the knowledge of Nature, but much more for the knowledge of Religion and Morality.
By the Word f_ God 3 we underhand an infinitely perfed Being, whofe Wifdom and Know- ledge have no bounds, and who confequently knows all the means by which he can execute his De- figns. Which fuppos'd, I fay, that God Ads always by the fhorteft means, and by the fim- pleft ways.
To make my meaning better understood, I take a fenfible Example. I fuppofe that God Wills the Body A fhould ftrike the Body B. Since God knows all, He perfectly knows that A may tend to ftrike againfb B by innumerable crooked Lines, and by but one right. Now God Wills only the impulfion of B by A ^ and we fuppofe that he only Wills the Tranflation of A to B, to effed this impulfion. A then muff, be convey'd to B by the fhorteft way, that is, by a right Line. For if the Body A were convey'd to B by a crooked Line, that would fhow either that the conveyer knew no other way, or that he purpos'd not only the Collifionof thefe Bodies, but alfo the means of making it, otherwife than by Relation to it, which is againft the Suppofition.
There is required fo much more Adion to convey a Body from A to B, by a curv'd than by a right Line, as the curv'd is longer than the right. If therefore, God tranflated A to B by a curv'd Line, double to the interjacent right, half of the Adion of God would be intirely ufelefs, and fo half his Action would be produc'd without defign and end, as well as without effect- therefore, Again, ABion in God is Will; therefore more Will is requir'd in God, to caufe A to be cir- culary than diredly tranflated. But we fuppofe that God had no Will in refped of the Motion of A, but as it relates to the Collifion \ therefore there is not Will enough in God to move A by a crooked Line; and confequently 'tis a Contradiction for A to be fo mov'd. Thus it is a Contra- didion4 that God fhould not Ad by the moft fimple ways, unlefs we fuppofe that God, in the choice of means he imploysTor the executing his defigns, has fomething elfe in view than thefe de- figns, which is a Contradiction in our Suppofition.
When I fay there is more Will in God to tranflate a Body from A toB, by a crooked Line than by a ftrait •, it is not to be thence concluded, againft the fimplicity of God's EfTence and Adion. For it mufl: be acknowledged, That it is not comprehenfible, how either the fimplicity of an Infinite Being* includes all the different perfections of Finite Beings; or how his Will continuing ever the fame, and always conformable to Order, varies with reference to the different Beings it produces, and preferves. I fpeak but according to our way of conceiving things: Now, methinks, I have a moft clear Conception, That when God Wills, and Creates, for Example, one cubical foot of Matter, He Wills another thing than when He Creates two. For nothing is plainer than that God could not Create two different things* nor know whether he Created one or two Cube-feet of Matter, or whether he convey'd a Body circularly or direiJly, if there were not in His Wills fome difference, in regard to Matter and its Motion, fince God fees no otherwife than in Himfelf, and in his own Wills, all the differences of His Creatures. Now whatever that Action is in God, which relates to the different Beings produc'd, or preferv'd by Him, I call the Differences, or Augmentations and Diminutions of Will in God. And in this way of conceiving things, I fay that God can- not employ more Will than is neceffary to the executing his Defigns, and therefore Ads always by the fimpleft ways with reference to them.
However I deny not, but it's poffible for God to have a great number of ways equally fimple for the producing the fame effeds, or that He may produce them by different means: But this I fay, that He always brings them to pafs, by the ways that are moft fimple, provided they be all of the fame kind; it being a Gontradidion that an Infinitely Wife Being, fhould have ufelefs or diforder- ly Wills.
Now The Search after Truth. igj j Now if we bring home this Principle to Morality, we fhali fee that thofe enfure their Salvation Who fo prepare themfelves for Grace, by Self-denial and Repentance, and an exad Obedience to the Precepts of our LORD, as that God A ding by the fimpleft ways, that is, in giving them but little additional Grace, may Operate much in them. For though God would have all Men faved yet he (hall fave none but thofe that can be favd by the molt fimple means, which have reference to his great defign of Sandifying through JESUS CHRIST, a determinate number of Elect Unto his Glory -, and he will multiply the Children of Eve, till that number be fulfill'd. For God's defign of Sanctifying us by the fimpleft ways, made it necefTary for him, after the Sin, to multiply the Children of Men, that he might fill up the number of the Eled, fince there area great many Perfons who Damn themfelves,by with-drawing from the Order ofvGod.
But whereas God does not Work like a Particular Caufe, we ought not to imagine that He has, like us, particular Volitions for every thing He produces: For if it were fo, it feems evident to me, That the Generation of Monfters would be impoffible, and it would never happen that one of God's Works fnoulddeftrOy another. And fince God cannot have contrary Wills, we mult have had recourfe with the OWanichees, to a Principle of Evil, to freeze, for Example, the Fruits which God made to grow: Which being fo, there is, methinks, a necefiity to conclude the eftablifhment of fomz General Lam, by which God Predefines and Sanclifies his Eled in JESUS CHRIST- which Laws are what ->e call the Order of Grace, as God's General Wills, whereby he produces, and' prelerves all things in the World, are the Order of Nature, I know not but I may be miftaken, yet I doubt not but from this Principle might be dircdly drawn a great many Confequences, which might refove thofe difficulties that have been the Con- troverted Subjects of feverai Years. But I do not think my felf oblig'd to deduce tliem, let every one do it according to his Light and Abilities; 'tis more to the purpofe to fay nothing, than to fay fuch things as are unneceflary to be known, and which, it may be, would be eafier agreed to fome time hereafter than atpreferst. Only this I would have well underftood, That the fimpleft ways to our Sandifkation are Self-denial and Repentance, or at leaft that it be well confider'd, that fince JESUS CHRIST diftindly knows the Laws of the Order of Grace, we run con- tinual dangers, in not following the ways he has mark'd us out, not only by his Words, but all the Adions of his Life.
Yet fince we meet, with fuch particular Occurrences in the coutfe of Life, as make us dubious which way to determine, becaufe of the contrary Reafons that may be brought for and againft certain Opinions; it will perhaps be time well fpent to fhow here, by fome particular Exam- ple, that much ufe may be made of the fore-going Principle^ viz.. Thar-<Iad ABs always by the fimpleft ways. ' Let us fuppofe4 for inftance, that I defir'dtobe refolv'd, whether I ought every day-to fet apart fome Conftant Times for Retiring into my felf, for fetting my own Weaknefs and Miferies before me, and for conlidering my Obligations in the prefence of God, and praying for his Affiftance, in Conquering my Paffions • or on the other hand, whether I ought to wait for the Spirit of God, which blows where, and when it pleafes, to call me from my felf, and my Ordinary Employments, to apply me unto Him. For probable Reafons may be given both for and againft each of thefe Opinions; and Men frequently take up with probability on fuch Occafions, which is the Reafon that Religious Perfons follow fometimes a quite different Conduct and not always that which is thefafeft...: I confider then, That if I ftay for the particular Motions of the Spirit of God, I fhall never pray unlels I receive particular Illuminations, or preventing Delights for that intent. Now thefe Illumina- tions or Delegations, being produe'd of God by Wills more particular than are thofe General Wills, Which conftitute the Order of Nature, are forts of Miracles. Therefore to rely upon God's Graces^ which are not always necefTary, is to fuppofe that He induces me to pray by means that are not the moft fimple, and in fome meafure to tempt God, But if I ufe my felf to a Cuftom of appearing, or endeavouring to appear in the prefence of God at particular Hours, the found of the Clock will fuffice to remind me of my Duty, and there is no need that God fhould by a particular will infpire me with the Thoughts of Prayer. The General Laws of Union of my Body and Soul, will make me think of my Duty, when the time I have ap- pointed for it, by fome fenfible Notice makes it felf remarkable.
But as Self -Examination and Prayer are necefTary, and as we cannot pray without having at leaft the Thoughts of it • and as we cannot have the Thoughts of it, unlefs God gives them, it is fome advance to Salvation to have thefe Thoughts without obliging God to give them us by particular Wills, or kinds of Miracles. It is poffibly the want of this firft Thought of praying and conlidering their Obligation before God, which is the Origine of the Blind nefs and Delufion of many Men, and confequently of their EternaLDamnation. For God Acting always by the fimpleft means,ought hot by particular Wills to give them thofeThoughts which they might have obtain'd by vertue of his general Wills, if they had once accuftom'd themfelves, to pray regularly at particular Hours. Therefore, as God Wills the Saving all Men by the fimpleft ways, it is evident we ought, as much aspoffible, to make the Order of Nature fubfervient to that of Grace, and to reconcile, as Lmay fay, God's Wills together, by regulating a time which may fupply us at leaft with the Thoughts of Prayer.
For thefe Reafons, probably, God Commanded, heretofore, the Jews to write His Command- ments upon the Doors of their Houfes, and conftantly to carry fome fenfible Marks that might pnt them in Mind of them; which remitted God his particular Will, if I may fo fpeak, of infpiring them with thefe Thoughts. For Miracles of Grace were extremely rare among thejfews, the time being not yet fullfill'd when God was to engrave his Law, and infufe his Spirit, and his Charity m the heart of Men. / I acknowledge that all things we can do, by meer Natural ftrength, are inefficient to fit us me- ritorioufly for Grace, without which all the exteriour (how ol Religion can but feed and cherifh our Pride and Self-Love. The Pbarifees were Vain-Glorious upon their carrying the fenfible figns and we- moratives of the Law of God,as our Saviour reproves them, and Chriftians often make ufe oiCroJfes and Images, out of Curiofity, of Hypocrifie, or fome other Motive of Self-Love: Yet, fince thefe things may put us in Mind of God, they may be to good purpofe imploy'd •, becaufe we ought ro make Nature, as far as poffible, inftrumental to Grace, that God may ferve us by the fimpleft ways.
For though we cannot naturally fit and difpofe our felves for Gi'ace, yet we may often contri- bute to make it efFe&ual, in as much as we can curb the eagernefs of a Pafiion, by removing from the Obje&s that caufe it, or by urging contrary Reafons to thofe of its Suggeftion. Thofe who Watch more carefully than others over the purity of their Imagination, or give not fo much way to be corrupted by the continual enjoyment of fenfible Pleafures, and Wordly Commerce, make Grace efficacious, by taking away that impediment and refiftance which it finds in others. In which fenfe a Difeafe, a fhower of Rain, or any other accident, that keeps us at home, may render Grace Efficacious: For fuch a degree of Grace as would have been too weak and ineffectual for our refifting the fenfible impreffion of a prefent and agreeable Object, is ftrong enough to make us rejeil and deteft the impure Thought, or Imagination of the fame Object. ' This is all we need to fay to make it rnanifeft, That the Counfels of the Gofpel are necefTary, in Order to God's Saving us by the fimpleft means. For 'tis advantageous to follow them, not only becaufe when we follow them by the Motion of God's Spirit, they determine it by vertue of im- mutable Order, or of the General Laws of the Order of Grace, to increafe in us our Love of Him \ but alfo, becaufe the practifing thefe Counfels, may frequently render Grace Efficacious, though Self-Love be the Motive, as it may be, on many Occafions.
FINIS.
■ A" t tt B DEFENCE AUTHOR Concerning the Againfl: the Acculatioh of Monfieur de la FILLS.
In which is /hewn, That if ¥ articular Perfons be allow* d to call in Queftion the FAITH of others, upon Confequences well 6r ill drawn from their Principles, no Man could be fecure from the Imputation of Herefie.
j^l O M E time ago came forth a Treatife, whofe very Title fcar'd a great many, and raifed %^ much Commotion in their Minds. Many Perfons wifh'd I would engage in the Quarrel^ ^^ which the Author made with the Cartefians. for as, on one hand, Monfieur de Id Vil\ey V*J that was his Name^ had done me the Honour to lift me among thefe Philofophers, with what Defign I know not \ and, on the other hand, found himfelf Diverfion, by turning me into Ridicule, they affur'd me, that if I was willing to pals for a Rafa Foolifh and Extravagant Perfori, for a Vtfioniji^ and, in fine, an Herei}c\% yet I could not in Confciende defert the Caufe of Truth* and leave the Enemies of our Faith, the Advantages he gave them.
. I muft do thefe Gentlemen juftice, in confeffing their Reafons were very folid: But beg they would believe, that if I have not fubmitted to them, 'tis becaufe, there were others of a very dif- ferent Opinion; which to me feem'd likewife highly reafonable, and for which indeed I had greater Inclination; for I will not determine about the Weightinefs of their Reafons. Befides, as Mon- sieur de la fhUe is not very tender of Integrity, I forefaw that his Work would make a greater Flafh and Report, than it would do Injury to Truth. And as to my own Particular, I did not think he injur'd me by defpifing me: For, I can allure him, I defpife my fell much more than he defires. 'Tis true my Self-Contempt is not grounded on the fame Ideas, as induc'd him to treat me fo faftuoufly, as he does. But I would grant that the Reafons I had for defpifing my felf, were hot true •, and would willingly confent, that all my ill Qualities were converted into thofe he's pleas'd to give me, provided he'll except that one of Heretick% or of a Perfon Whdfe Faith deferves to be fufpecled.
Since I know that 'tis of moffc dangerous Confequcnce, to ftirup the Pajfions of Men, efpeciperceiv mifchievous Events to be fear'd: I think I am bound to fatisfy my Friends, and content my felf. I am not willing to affeft an infolent and contemptuous Silence, in Regard to Monfieur de la ViUe. \ fincerely confefs,- he has fenfibly offended me: For I am neither Stbtck, nor Stupid; I feel whenl hurt,and am not a'fhanvd to own it. The publick Accufation of Herefie is not eafie to be born,efpeci- al!y by Ecclefiajticks: Which thoughnever fo unjuft,fails not to make theFaith of the accufed fufpefteri. in Blore than any Gther: And.no 1 _ai w^ thisi rl oi Afputatiorij ve-nothii, then, to ani to. s, where with this Author tries to blacken me.
ig hiin before the Con;- >n h \ iftrate, to have pubiick Reparation made me; not . any othvv ways pmnjeted WNa rural Utf, for the Refritatioo of-tliat which--* can la ufolnce give vp, "J am <*0 that H&wiil have me| a Foe/, a Vifiomfi, only fam no fjcctkkl^ nor am J fflfpeded of £frr|ft!,>t lead by tnofe (.hat knoi^ me. But,! confefs,! caanot avoid having rny Faith Fufpefte.d, if? Stranger may be allowed to brand me with|tne Name afeNeretick, for Gonle-