Spiritual
Perfection
,
Unfolded
and
Enforced
,
FROM
2
COR.
VII
.
1.
Having
therefore
these
Promises
,
dearly
beloved
,
let
us
cleanse
our selves
from
all
filthiness
of
Flesh
and
Spirit
,
perfecting
Holiness
in
the
fear
of
God
.
By
WILLIAM
BATES
,
D.
D.
LONDON
,
Printed
for
Jonathan
Robinson
at
the
Golden
Lyon
in
St.
Paul's
Church-Yard
;
and
Brabazon
Aylmer
at
the
Three
Pigeons
in
Cornhill
.
1699.
Gulielmus
Batesius
,
S.
S.
Theol:
Prof
:
Aetat
:
73.
Nov:
1608.
THE
PREFACE
.
THE
great
Design
of
God
in
his
saving
Mercies
,
is
to
transform
us
into
the
Image
of
his
unspotted
Holiness
.
We
are
elected
to
be
holy
;
redeem'd
to
be
holy
;
call'd
to
be
holy
;
and
at
last
,
we
shall
be
receiv'd
into
Heaven
,
and
made
glorious
in
Holiness
,
without
spot
or
blemish
.
It
was
worthy
of
the
descending
Deity
into
this
lower
World
,
to
instruct
and
perswade
Men
,
by
his
perfect
Rules
and
Example
,
to
be
holy
as
God
is
holy
,
in
all
manner
of
Conversation
.
The
Enemy
of
Souls
,
in
combination
with
the
Carnal
Mind
,
use
all
their
Arts
to
cool
our
endeavours
in
following
Holiness
;
and
raise
an
army
of
Objections
to
dismay
us
,
and
stop
our
progress
to
Perfection
.
Sometimes
the
Deceiver
inspires
a
Temptation
with
so
soft
a
Breath
,
that
't
is
not
discern'd
:
He
suggests
the
Counsel
of
Solomon
,
Be
not
Righteous
over-much
:
The
intention
of
the
wise
Preacher
,
is
to
direct
us
in
the
exercise
of
compassionate
Charity
towards
others
,
and
not
to
censure
them
with
Rigor
and
Severity
for
humane
Frailties
;
the
Tempter
perverts
his
meaning
,
to
make
us
remiss
in
Religion
,
and
shy
▪
of
strict
Holiness
.
Moral
Men
value
themselves
upon
their
fair
Conversation
,
they
are
not
stain'd
with
soul
and
visible
Pollutions
,
but
are
externally
sober
and
righteous
;
and
they
will
advise
▪
that
Men
should
not
take
a
surfeit
of
Religion
,
but
rise
with
an
appetite
;
that
't
is
Wisdom
to
use
so
much
of
Religion
as
may
quiet
the
Clamours
of
Conscience
,
secure
Reputation
,
and
afford
some
colour
of
Comfort
:
But
't
is
a
spice
of
Folly
to
be
over-religious
,
and
justly
exposes
Persons
to
derision
,
as
vainly
nice
and
scrupulous
.
They
commend
the
golden
mean
,
and
under
the
pretence
of
temper
,
luke-warmness
▪
The
Objection
in
some
part
of
it
is
specious
,
and
apt
to
sway
the
Minds
of
Men
that
do
not
attentively
consider
things
.
To
discover
its
false
Colour
,
and
to
make
a
true
and
safe
Judgment
of
our
Duty
,
it
will
be
useful
to
consider
.
'T
is
true
,
there
is
a
mediocrity
between
vicious
extreams
,
wherein
the
essence
of
inferiour
Moral
Vertues
consists
;
for
they
are
exercised
upon
Objects
of
limited
Goodness
,
and
must
be
regulated
both
in
our
Affections
and
Actions
,
correspondently
to
the
degrees
of
their
Goodness
.
Thus
Fortitude
is
in
the
middle
,
between
base
Fear
and
rash
Boldness
;
and
the
more
firm
and
constant
the
habitual
quality
of
Fortitude
is
,
the
more
eminent
and
praise-worthy
it
appears
.
But
in
spiritual
Graces
,
that
raise
the
Soul
to
God
,
whose
Perfections
are
truly
infinite
,
there
can
be
no
excess
.
The
divinest
degrees
of
our
Love
to
God
,
and
fear
to
offend
him
,
our
endeavours
in
their
heigth
and
excellency
to
obey
and
please
him
,
are
our
Wisdom
and
Duty
.
That
part
of
the
Objection
,
That
strict
Holiness
will
expose
us
to
Scorn
,
is
palpably
unreasonable
,
Did
ever
any
Artist
blush
to
excel
in
the
Art
that
he
professes
?
Is
a
Scholar
asham'd
to
excel
in
useful
Learning
?
And
shall
▪
a
Christian
,
whose
high
and
holy
Calling
obliges
him
to
live
becoming
its
dignity
and
purity
,
be
asham'd
of
his
accurate
Conversation
?
Can
we
be
too
like
God
in
his
Holiness
,
his
peculiar
Glory
?
Can
that
be
matter
of
Contempt
,
that
is
the
supreme
honour
of
the
intelligent
Creature
?
A
Saint
,
when
despised
with
titles
of
Ignominy
by
the
Carnal
World
,
should
bind
their
Scorns
as
a
Diadem
about
his
Head
;
and
wear
them
as
beautiful
Ornaments
:
The
Apostles
rejoiced
,
that
they
were
counted
worthy
to
suffer
shame
for
the
name
of
Christ
.
What
Reproaches
did
the
Lord
of
Glory
suffer
for
us
?
And
what
Pride
and
Folly
is
it
,
that
we
should
desire
to
be
glorified
by
his
suffering
Reproaches
,
and
not
willingly
endure
Reproach
for
his
Glory
?
Our
continual
and
ardent
endeavours
to
rise
to
Perfection
,
commend
us
to
our
Soveraign
and
Saviour
.
A
cold-dead
Heathen
is
less
offensive
and
odious
to
him
than
a
luke-warm
Christian.
It
is
a
common
Objection
,
That
to
live
in
all
things
according
to
Rule
,
to
walk
circumspectly
and
exactly
,
to
be
confin'd
to
the
narrow
way
,
will
not
only
infringe
,
but
destroy
our
Liberty
.
This
is
so
precious
a
possession
,
that
Men
will
defend
their
Liberty
with
their
Lives
▪
An
ingenuous
Person
will
rather
wear
a
plain
Garment
of
his
own
,
than
a
rich
Livery
,
the
mark
of
Servitude
.
But
if
Men
will
appeal
to
their
Understandings
,
they
will
clearly
discern
that
the
word
,
Liberty
,
is
abus'd
,
to
give
countenance
to
Licentiousness
.
There
is
a
free
subjection
,
and
a
servile
liberty
:
The
Apostle
tells
the
Romans
,
When
ye
were
the
servants
of
Sin
,
ye
were
free
from
Righteousness
;
and
being
made
free
from
Sin
,
ye
became
the
servants
of
Righteousness
.
The
Soul
has
two
Faculties
,
the
Understanding
and
Will
:
The
Object
of
the
Understanding
is
Truth
,
either
in
it self
or
appearance
;
the
Object
of
the
Will
is
Goodness
,
either
real
or
counterfeit
.
Liberty
is
radically
in
the
Understanding
,
which
freely
deliberates
,
and
by
comparative
Consideration
,
directs
the
Will
to
choose
Good
before
Evil
;
and
of
Good
the
greater
,
and
of
Evil
the
less
.
When
the
Understanding
is
fully
illuminated
of
the
absolute
Goodness
of
an
Object
,
without
the
least
mixture
of
Evil
,
and
represents
it
to
the
Will
,
it
is
an
act
retrograde
in
Nature
,
and
utterly
repugnant
to
the
Rational
Appetite
,
to
reject
it
.
The
indifference
of
the
Will
proceeds
from
some
defects
in
the
Object
,
or
in
the
apprehension
of
it
;
but
when
an
infinite
Good
is
duely
represented
to
the
Will
,
the
choice
is
most
clear
and
free
.
Of
this
there
is
an
illustrious
Example
in
the
Life
of
Moses
;
He
refused
to
be
called
the
Son
of
Pharaoh's
Daughter
;
choosing
rather
to
suffer
Affliction
with
the
people
of
God
,
than
to
enjoy
the
pleasures
of
Sin
for
a
season
:
Esteeming
the
reproach
of
Christ
,
greater
Riches
than
the
treasures
of
Egypt
:
For
he
had
an
Eye
to
the
recompence
of
Reward
.
His
inlightened
Mind
considerately
ponder'd
the
Eternal
Reward
with
the
transient
pleasure
of
Sin
,
and
his
Judgment
was
influxive
on
his
Will
,
to
choose
the
glorious
Futurity
,
before
the
false
Lustre
of
the
Court
.
What
is
the
goodly
appearance
of
the
present
tempting
World
,
but
like
the
Rainbow
,
painted
Tears
?
The
heavenly
Felicity
is
substantial
and
satisfying
.
Where
the
Spirit
of
the
Lord
is
,
there
is
Liberty
.
He
dispels
the
darkness
of
the
Mind
,
and
by
its
illuminating
guidance
,
turns
the
Will
to
accept
and
embrace
those
Objects
that
exceedingly
satisfie
its
vast
desires
and
capacity
.
This
is
an
eminent
part
of
the
divine
Image
engraven
on
the
Soul
in
its
Creation
:
For
God
is
soveraignly
free
,
and
does
all
things
according
to
the
Counsel
of
his
Will.
Our
Servitude
was
by
Seduction
;
Eve
being
deceived
,
was
in
the
Transgression
.
Our
Liberty
is
restor'd
by
Light
;
The
Truth
makes
us
free
.
The
necessity
that
proceeds
from
external
Compulsion
,
and
from
the
indeliberate
and
strong
sway
of
Nature
,
that
determines
to
one
thing
,
is
inconsistent
with
Liberty
.
The
Understanding
is
a
free
Faculty
in
the
apprehension
of
Objects
,
the
Will
free
in
the
election
of
them
:
But
in
the
consequent
choice
of
the
Will
,
that
infallibly
proceeds
from
Light
and
Love
,
the
perfection
of
its
freedom
consists
.
When
God
and
his
Commands
are
duely
represented
in
their
amiable
excellencies
,
the
Love
of
the
Law-giver
,
and
his
Laws
,
certainly
produces
Obedience
to
it
with
Choice
▪
and
Complacency
.
David
expresses
his
Affection
to
the
Divine
Law
,
and
the
principal
motive
of
it
,
I
love
thy
Law
,
because
't
is
pure
.
As
the
Hands
are
free
when
they
are
directed
by
the
Eyes
and
Will
;
so
a
Saint
,
that
with
understanding
and
voluntary
veneration
worships
God
,
and
obeys
his
Precepts
,
In
regno
nati
sumus
,
parere
Deo
est
regnare
.
In
virtute
posita
est
vera
felicitas
.
Sen.
de
Vita
Beata
.
which
is
our
reasonable
Service
,
exercises
and
enjoys
the
truest
,
sweetest
,
and
most
honourable
Liberty
:
If
the
Son
make
you
free
,
ye
are
free
indeed
.
Freedom
and
Felicity
are
inseparable
:
Servitude
is
the
fatal
concomitant
of
Vice
.
When
a
Philosopher
was
ask'd
,
what
Advantage
he
had
obtain'd
by
the
Study
of
Philosoyhy
,
he
replyed
,
This
among
others
,
that
if
all
the
Laws
were
cancell'd
,
a
Philosopher
would
live
as
uniformly
,
according
to
the
Rules
of
Decency
and
Honesty
,
as
before
.
A
Christian
that
has
an
inward
Principle
of
Divine
Knowledge
and
Love
,
without
the
constraint
of
Paenal
Laws
,
will
from
a
clear
Judgment
and
Election
obey
God
with
delight
and
constancy
.
There
is
a
servile
Liberty
.
There
are
three
mistakes
in
the
World
of
eternal
destructive
consequence
to
the
Souls
of
Men
;
concerning
Wisdom
and
Folly
,
Happiness
and
Misery
,
Liberty
and
Servitude
.
Some
are
seeming
wise
,
whose
Ignorance
is
esteemed
Judgment
:
Such
are
the
worldly
wise
,
who
contrive
and
labour
to
lay
up
treasures
for
themselves
here
,
but
are
not
rich
towards
God
.
Our
Saviour
gives
them
a
true
Character
,
They
are
Fools
.
Others
are
esteemed
happy
in
enjoying
what
they
love
;
whereas
if
they
set
their
Love
upon
those
Objects
that
deserve
not
that
principal
Affection
,
but
are
pernicious
to
their
Souls
,
they
are
truly
miserable
in
the
fruition
of
them
.
'T
is
the
sign
of
God's
severe
displeasure
to
give
Men
up
to
satisfie
their
vile
Affections
.
Some
are
seeming
free
,
whose
Bondage
is
esteem'd
Liberty
.
Carnal
Men
presume
of
their
Liberty
,
because
they
follow
the
swinge
of
their
Appetites
:
But
they
serve
divers
Lusts
and
Pleasures
,
and
are
under
the
dominion
of
Satan
,
taken
captive
by
him
at
his
Will.
As
if
a
Horse
that
takes
a
career
in
a
pleasant
Plain
were
free
when
the
Bridle
is
in
his
Mouth
,
and
he
is
carb'd
by
the
Rider
at
his
pleasure
.
The
Apostles
say
of
Idolaters
,
That
what
they
sacrific'd
to
Idols
,
they
sacrific'd
to
Devils
:
'T
is
equally
true
,
that
when
Men
serve
their
Lusts
,
they
serve
the
Devil
,
constructively
▪
doing
things
pleasing
to
them
.
When
Man
turn'd
Rebel
against
God
,
he
became
an
absolute
Slave
:
His
Understanding
is
now
in
the
Chains
of
Darkness
,
under
Ignorance
and
Errors
;
his
Will
is
inflav'd
by
infamous
Lusts
;
his
Affections
are
fetter'd
by
insnaring
Objects
▪
If
no
Man
can
serve
two
Masters
,
how
wretched
is
their
Condition
,
whose
numerous
and
fierce
Passions
exact
things
contrary
,
and
are
their
Tyrants
and
Tormenters
continually
.
St.
Peter
speaks
of
impure
Persons
,
Their
Eyes
are
full
of
the
Adulteress
;
they
cannot
cease
from
Sin
:
This
is
true
of
all
Sinners
,
whose
Hearts
are
possess'd
by
any
kind
of
Lusts.
They
are
hurried
by
them
against
the
Reason
and
Rest
of
their
Minds
,
to
the
commission
of
Sin
;
which
is
the
most
cruel
and
contumelious
Bondage
;
and
the
more
shameful
because
voluntary
.
But
they
are
insensible
of
those
subtle
Chains
that
bind
the
Soul
,
and
think
themselves
to
be
the
only
free
Men
:
As
when
the
Angel
awaken'd
Peter
,
to
release
him
from
Prison
,
he
thought
he
saw
a
Vision
;
so
when
they
are
excited
to
go
out
of
their
dark
Prison
,
they
think
the
freedom
of
Duty
,
the
gracious
Liberty
of
the
Sons
of
God
,
to
be
a
mere
Imagination
.
Like
one
in
the
Paroxism
of
a
Fever
,
who
sings
and
talks
high
,
as
if
he
were
in
perfect
Health
,
but
after
the
remission
of
the
Disease
,
feels
his
Strength
broken
with
Pains
,
and
himself
near
Deaths
:
Thus
within
a
little
while
,
when
the
furious
precipitancy
of
their
Passions
is
cool'd
and
check'd
by
Afflictions
,
they
will
feel
and
sink
under
the
weight
of
their
woful
Bondage
.
Another
Objection
,
and
pernicious
Fallacy
of
the
Tempter
,
whereby
he
frights
many
young
Persons
from
the
strictness
of
a
holy
Life
,
is
,
That
Religion
is
a
sowre
Severity
;
they
must
renounce
all
Delights
,
turn
Capuchins
,
if
they
seriously
engage
themselves
in
a
Religious
Course
,
and
resolve
to
strive
after
pure
and
perfect
Holiness
.
But
there
is
neither
Truth
nor
Terror
in
this
Suggestion
to
the
inlighten'd
Mind
.
'T
is
impossible
true
Holiness
should
make
Men
joyless
,
and
in
the
least
degree
miserable
,
which
is
in
the
highest
Perfection
in
God
,
who
is
infinitely
joyful
and
blessed
.
Religion
does
not
extinguish
the
joyful
Affections
,
but
transplant
them
from
Egypt
to
Canaan
.
The
Pleasures
of
Sin
(
which
are
only
forbidden
)
in
the
first
taste
,
ravish
the
Carnal
Senses
:
But
like
Jonathan's
Honey
,
they
kill
by
tasting
;
when
the
Sweetness
is
vanish'd
,
the
Sting
remains
.
Whereas
the
Joy
that
proceeds
from
the
exercise
and
improvement
of
Divine
Grace
,
and
the
Love
of
God
shed
abroad
in
the
Heart
by
the
Holy
Ghost
,
the
Eternal
Comforter
,
the
present
Reward
of
it
,
is
vital
and
reviving
,
the
foretaste
of
Eternal
Life
.
'T
is
true
,
Carnal
Men
are
strangers
to
this
Joy
,
they
cannot
relish
Divine
Delights
;
but
the
Spirit
of
God
,
like
a
new
Soul
,
inspires
the
sanctified
with
new
Thoughts
,
new
Inclinations
,
new
Resolutions
,
and
qualifies
them
,
that
Spiritual
Objects
are
infinitely
pleasing
to
them
.
And
whereas
Carnal
Pleasures
are
but
for
a
season
,
and
within
a
little
while
dye
,
and
end
in
bitter
distaste
,
(
Amnon's
excessive
Love
was
suddenly
turned
into
more
excessive
Hatred
)
Spiritual
Joys
are
increasing
and
ever-satisfying
.
Now
't
is
an
infallible
Rule
to
direct
our
choice
,
that
is
true
Happiness
,
which
the
more
we
enjoy
,
the
more
highly
we
value
and
love
.
I
thought
it
fit
to
shew
the
Unreasonableness
of
these
Objections
,
that
are
perverse
and
poysonous
,
which
if
not
remov'd
,
would
blast
my
Design
,
and
desir'd
Success
,
in
the
subsequent
Discourses
.
But
't
is
more
easie
to
prove
our
Duty
to
follow
Holiness
,
than
to
perswade
Men
to
practice
it
▪
I
shall
only
add
,
that
the
Reward
of
Holiness
being
so
Excellent
and
Eternal
,
our
Zeal
should
encounter
and
overcome
all
Difficulties
that
oppose
our
obtaining
it
.
The
strongest
and
swiftest
Wings
are
too
slow
to
dispatch
our
way
to
Heaven
.
The
Lord
give
his
Blessing
to
make
Sacred
Truths
effectual
upon
the
Souls
of
Men.
ERRATA
.
PAge
15.
Line
13
,
14.
for
Love
read
Law
,
p.
29.
in
the
Margent
,
for
iras
carentur
r.
irascarentur
,
p.
29.
l.
24.
for
content
r.
concent
▪
p.
34.
l.
19.
for
last
1.
worst
,
p.
84.
in
the
Margent
,
dele
audeo
dicere
,
Aug.
p.
103.
l.
〈◊〉
.
dele
as
,
p.
135.
l.
7.
for
a
〈◊〉
.
in
,
p.
164
▪
in
the
Margent
,
for
aequanimitur
imperitas
r.
aequanimiter
imperitus
,
for
insolentur
r.
insolenter
,
p.
181.
l.
21.
for
never
r.
ever
.
2
COR.
VII
.
1.
Having
therefore
these
Promises
,
dearly
beloved
,
let
us
cleanse
our selves
from
all
filthiness
of
Flesh
and
Spirit
,
perfecting
Holiness
in
the
fear
of
God
.
CHAP.
1.
The
Coherence
opened
.
The
inconsistency
and
danger
of
the
Communion
of
Christians
with
Infidels
.
The
dignity
of
Believers
prohibits
it
.
The
Promise
of
Divine
Communion
obliges
them
to
separate
from
contagious
Converse
with
Unbelievers
.
The
Inference
from
those
Motives
.
The
cleansing
from
all
Pollutions
,
and
perfecting
Holiness
.
Purifying
themselves
is
the
Duty
of
Christians
.
A
Principle
of
Holiness
,
actuated
by
the
supplies
of
the
Spirit
,
is
requite
to
enable
Christians
to
purifie
the
〈◊〉
.
The
Pollutions
of
the
Flesh
〈◊〉
the
desiring
and
the
angry
Appeti●●●ey
defile
and
debase
Humane
〈◊〉
〈◊〉
difficul●…
makes
an
easie
entrance
into
the
Soul
.
He
seems
to
devest
himself
of
his
Apostolical
Commission
,
and
in
the
mildest
and
most
tender
manner
mixes
intreaties
with
his
Authority
:
as
in
a
parallel
place
,
I
beseech
you
brethren
by
the
name
of
our
Lord
Jesus
Christ
,
&c.
1
Cor.
1.
10.
2.
The
matter
of
the
Address
:
The
cleansing
us
from
all
pollution
of
Flesh
and
Spirit
,
and
the
changing
us
into
the
unspotted
Image
of
God's
Holiness
.
These
are
the
comprehensive
sum
of
renewing
Grace
,
and
are
inseparable
.
The
Holy
Spirit
works
both
together
in
the
Saints
;
as
the
Sun
,
by
the
same
emanation
of
Light
,
dispels
the
darkness
of
the
Air
,
and
irradiates
it
.
But
they
are
not
merely
different
notions
,
but
different
parts
of
Sanctification
.
For
the
corruption
of
Nature
is
not
a
mere
privation
of
Holiness
,
as
Darkness
is
of
Light
,
but
a
contrary
inherent
quality
,
the
Principle
of
all
sinful
Evils
.
We
are
commanded
to
put
off
the
old
man
,
and
Col.
3.
to
put
on
the
new
:
To
cease
to
do
evil
,
and
Isa.
1.
to
learn
to
do
well
.
We
must
purifie
our selves
from
the
pollutions
of
Flesh
and
Spirit
.
The
Soul
and
Body
,
in
the
state
of
depraved
Nature
,
are
like
two
Malefactors
fastened
with
one
Chain
,
and
by
their
strict
union
infect
one
another
.
The
pollution
is
intimate
and
radical
,
diffusive
through
all
the
Powers
of
the
Soul
,
and
Members
of
the
Body
.
The
Spirit
of
the
Mind
,
the
supreme
Faculty
,
with
the
Will
and
Affections
,
want
renewing
.
We
are
commanded
to
perfect
Holiness
;
to
aspire
and
endeavour
after
our
original
Holiness
,
and
to
be
always
advancing
,
till
we
arrive
at
the
final
consummate
state
of
Holiness
in
Heaven
.
In
the
fear
of
God
.
That
Grace
has
an
eminent
causality
and
influence
in
this
Sanctification
of
Christians
.
It
is
a
powerful
restraint
from
Sins
in
thoughts
and
acts
,
in
solitude
and
society
,
to
consider
God's
pure
and
flaming
Eye
,
that
sees
Sin
wherever
it
is
,
in
order
to
Judgment
.
Holy
Fear
excites
us
to
exercise
every
Grace
,
and
perform
every
Duty
,
in
that
manner
,
that
we
may
be
approv'd
and
accepted
of
God
.
3.
The
Motive
arises
from
the
excellency
of
the
Promises
,
and
the
qualifications
requisite
for
the
obtaining
them
▪
'T
is
promised
,
that
God
will
dwell
in
us
,
and
walk
in
us
;
whose
gracious
presence
is
Heaven
upon
Earth
.
Strange
Condescension
!
that
the
God
of
Glory
should
dwell
in
Tabernacles
of
Clay
;
far
greater
than
if
a
King
should
dwell
in
a
Cottage
with
one
of
his
poor
Subjects
.
He
will
adopt
us
into
the
Line
of
Heaven
:
I
will
be
your
Father
,
and
ye
shall
be
my
Sons
and
Daughters
.
The
qualifications
are
,
the
purifying
our selves
from
all
defilements
,
and
striving
to
be
entirely
holy
.
By
the
order
of
God
,
every
Leper
was
to
be
excluded
from
the
Camp
of
Israel
;
and
will
he
have
Communion
with
the
Souls
of
Men
,
over-spread
with
the
Leprosie
,
and
covered
with
the
Ulcers
of
Sin
?
There
is
a
special
emphasis
in
the
words
,
saith
the
Lord
Almighty
.
Without
the
cleansing
and
renewing
of
Sinners
,
Omnipotence
cannot
receive
them
into
his
Favour
and
Family
.
There
are
fatal
bars
fix'd
,
which
the
unholy
cannot
break
through
.
The
Proposition
that
arises
from
the
words
is
this
:
The
Promises
of
the
Gospel
lay
the
most
powerful
obligations
on
Christians
,
to
strive
for
the
attainment
of
pure
and
perfect
Holiness
.
In
the
management
of
this
Subject
,
I
will
first
consider
the
Duty
as
acted
upon
our selves
.
2.
The
parts
of
it
:
The
cleansing
from
Sin
,
and
perfecting
Holiness
.
3.
The
force
of
the
Motives
;
the
precious
and
unvaluable
Promises
of
the
Gospel
:
And
make
Application
of
them
.
1.
We
are
commanded
to
cleanse
our selves
,
which
is
our
Duty
,
and
implies
an
ability
deriv'd
from
Christ
to
perform
it
.
It
may
seem
strange
that
Men
,
in
their
depraved
state
,
should
be
excited
to
renew
themselves
:
Who
can
bring
a
Job
14.
4.
clean
thing
out
of
an
unclean
?
not
one
:
yet
this
Duty
is
frequently
inculcated
upon
us
.
Wash
ye
,
make
ye
clean
;
put
away
Isa.
1.
the
evil
of
your
doings
from
before
mine
eyes
.
O
Jerusalem
,
wash
thy
heart
from
Jer.
2.
wickedness
;
how
long
shall
vain
thoughts
lodge
within
thee
?
Cleanse
your
hearts
ye
Jam.
4.
sinners
;
purifie
your
hearts
ye
double-minded
.
A
clear
answer
may
be
given
to
this
.
(
1.
)
There
is
no
productive
Principle
of
Holiness
in
Man's
corrupt
Nature
,
but
strong
aversions
from
it
,
and
inclinations
to
what
is
contrary
to
it
.
There
is
a
miserable
impotency
to
all
spiritual
Good
,
better
express'd
with
tears
than
words
.
'T
is
natural
and
hereditary
,
more
difficultly
cur'd
than
what
is
accidental
.
God
is
the
sole
efficient
in
the
regeneration
of
the
Soul
,
and
the
first
infusion
of
Grace
,
and
the
principal
in
the
growth
and
improvement
of
it
.
The
Holy
Spirit
does
not
work
Grace
in
us
,
as
the
Sun
forms
Gold
in
the
Earth
,
without
any
sense
in
our selves
of
his
operations
;
but
we
feel
them
in
all
our
Faculties
,
congruously
to
their
Nature
,
inlightning
the
Mind
,
exciting
the
Conscience
,
turning
the
Will
,
and
purifying
the
Affections
.
(
2.
)
After
a
Principle
of
Life
and
Holiness
is
planted
in
us
,
we
are
,
by
a
continual
supply
of
strength
from
Christ
,
assisted
to
exercise
it
in
all
the
acts
that
are
proper
to
the
Divine
Life
.
There
is
a
resemblance
between
the
Fruits
of
the
Earth
,
and
the
Graces
of
a
Christian
:
Seed
must
be
first
sowed
in
the
Earth
before
it
springs
out
of
it
;
and
when
't
is
sowed
,
the
natural
qualities
of
the
Earth
,
Coldness
and
Driness
,
are
so
contrary
to
fructifying
,
that
without
the
Influences
of
the
Heavens
,
the
heat
of
the
Sun
,
and
showers
of
Rain
,
the
Seed
would
be
lost
in
it
.
Grace
is
drawn
forth
into
flourishing
and
fruitfulness
,
by
the
irradiating
and
warm
influx
of
the
Spirit
.
But
we
are
subordinate
agents
in
carrying
on
the
work
of
Grace
to
Perfection
.
The
Apostle
exhorts
us
to
work
out
our
own
Salvation
with
fear
and
trembling
;
for
't
is
God
works
in
us
to
will
and
to
do
.
Carnal
Men
abuse
the
freeness
of
Grace
to
looseness
and
security
and
the
power
of
Grace
to
negligence
and
laziness
.
Our
dependance
on
God
inferrs
the
use
of
means
to
save
our
Souls
.
Our
Saviour
commands
us
to
watch
and
pray
,
that
we
may
not
enter
into
temptation
.
To
watch
without
Prayer
is
to
presume
upon
our
own
Strength
:
To
pray
without
Watching
is
to
presume
upon
the
Grace
of
God
.
The
Lord's
Prayer
is
the
Rule
of
our
Duty
and
Desires
:
We
are
ingag'd
by
every
Petition
to
co-operate
and
concur
with
Divine
Grace
to
obtain
what
we
pray
for
.
Naaman
presum'd
he
should
be
immediately
cleansed
from
his
Leprosie
by
the
Prayer
of
Elisha
;
but
he
was
commanded
to
go
and
wash
himself
in
Jordan
seven
times
for
his
Purification
.
A
stream
preserves
its
christal
clearness
by
continual
running
;
if
its
course
be
stop'd
,
it
will
stagnate
and
putrifie
.
The
purity
of
the
Soul
is
preserv'd
by
the
constant
exercise
of
habitual
Grace
.
In
short
,
we
must
be
jealous
of
our selves
,
to
prevent
our
being
surpriz'd
by
Sin
,
and
continually
address
to
the
Throne
of
Grace
,
for
the
obtaining
Grace
and
Mercy
in
time
of
need
;
and
by
Faith
apply
the
blood
of
sprinkling
,
that
has
a
cleansing
Efficacy
.
The
Death
of
Christ
meritoriously
procures
the
Spirit
of
Life
and
Renovation
,
and
is
the
strongest
ingagement
upon
Christians
to
mortifie
those
Sins
that
were
the
cause
of
his
Agonies
and
Sufferings
.
2.
The
parts
of
the
Duty
are
to
be
considered
:
The
cleansing
us
from
the
Defilements
of
Flesh
and
Spirit
,
and
the
perfecting
Holiness
.
(
1.
)
The
cleansing
must
be
universal
,
as
the
pollution
is
:
We
are
directed
to
cleanse
our
hands
,
and
purifie
our
hearts
,
Jam.
4.
8.
that
we
may
draw
near
to
God
with
acceptance
.
'T
is
observable
that
,
in
a
general
sense
,
all
Sins
are
the
works
of
the
Flesh
:
what
ever
is
not
divine
and
spiritual
is
carnal
,
in
the
language
of
Scripture
.
For
since
the
separation
of
Men
from
God
by
the
rebellious
Sin
of
Adam
,
the
Soul
is
sunk
into
a
state
of
Carnality
,
seeking
for
satisfaction
in
lower
things
.
The
two
jarring
opposite
Principles
are
Flesh
and
Spirit
,
lusting
against
one
another
.
'T
is
as
carnal
to
desire
vain
Glory
,
or
to
set
the
Heart
on
Riches
,
as
to
love
sensual
Pleasures
:
For
our
Esteem
and
Love
are
intirely
due
to
God
for
his
high
Perfections
;
and
't
is
a
disparagement
to
set
them
on
the
Creatures
,
as
if
he
did
not
deserve
them
in
their
most
excellent
degrees
.
Whatever
things
are
below
the
native
worth
of
the
Soul
,
and
unworthy
of
its
noblest
operations
,
and
are
contrary
to
its
blessed
end
,
defile
and
vilifie
it
.
A
more
precious
Metal
mix'd
with
a
baser
,
as
Silver
with
Tin
,
is
corrupted
,
and
loses
of
its
purity
and
value
:
But
in
a
contracted
▪
sense
Sins
are
distinguish'd
;
some
are
attributed
to
the
Spirit
,
and
some
to
the
Flesh.
The
Spirit
is
always
the
principal
agent
,
and
sometimes
the
sole
agent
in
the
commission
of
Sin
,
and
the
sole
subject
of
it
:
Of
this
sort
are
Pride
▪
Infidelity
,
Envy
,
Malice
,
&c.
There
are
other
Sins
,
wherein
the
Body
conspires
and
concurs
in
the
outward
acts
:
They
are
specified
by
the
Apostle
,
and
distinguish'd
according
to
the
immediate
springs
from
whence
they
flow
;
the
desiring
and
the
angry
Appetites
.
The
works
of
the
Flesh
are
manifest
,
Adultery
,
Gal.
5.
19
,
20
,
21.
Col.
3.
5
,
8.
Fornication
,
Uncleanness
,
Lasciviousness
,
Idolatry
,
Witchcraft
▪
Hatred
,
Variance
,
Emulations
,
Wrath
,
Strife
,
Seditions
,
Heresies
,
Envyings
,
Murders
,
Drunkenness
,
Revellings
,
and
such
like
.
The
cleansing
from
carnal
foul
Lusts
,
is
like
the
washing
one
that
is
fallen
into
the
mire
,
which
is
a
mixture
of
the
two
lowest
Elements
,
heavy
Earth
and
slippery
Water
,
that
defile
by
the
touching
them
.
The
more
spiritual
Lusts
are
like
the
stormy
Winds
,
and
smoky
Fire
,
in
which
the
two
higher
Elements
are
contain'd
.
Pride
swells
the
Mind
,
and
causes
violent
agitations
in
the
Thoughts
:
Anger
darkens
and
fires
it
.
The
Lusts
of
the
Flesh
are
tenacious
by
the
force
of
the
Imagination
,
when
conversant
upon
Objects
presented
by
the
Senses
;
but
the
Lusts
of
the
Spirit
are
form'd
and
wrought
in
its
own
forge
,
without
the
concurrence
of
the
sensual
Faculties
.
The
Lusts
of
the
desiring
Appetite
,
Intemperance
and
Uncleanness
,
are
so
polluting
,
that
the
consciousness
of
such
Crimes
will
cover
the
guilty
with
confusion
.
Of
all
the
debasing
titles
,
whereby
the
Devil
is
characteriz'd
in
Scripture
,
none
is
more
vilifying
than
that
of
the
unclean
Spirit
:
This
is
attributed
to
him
from
the
general
nature
of
Sin
.
But
there
is
such
a
notorious
turpitude
in
Lusts
grosly
carnal
,
that
they
defile
and
defame
the
Sinner
in
a
special
manner
,
not
only
as
a
Rebel
against
God
,
but
the
servant
of
Corruption
.
The
Understanding
is
the
leading
supreme
Faculty
:
Sense
that
rules
in
Beasts
,
should
serve
in
Man
.
Now
what
does
more
vilifie
him
,
than
to
be
dissolv'd
in
filthy
Pleasures
,
to
be
drown'd
in
a
sea
of
Wine
;
than
a
Life
sensual
and
dissolute
,
drawn
out
in
a
continual
connexion
of
dreggy
delights
?
Gaming
succeeds
Feasting
,
the
Ball
follows
the
Comedy
,
the
Impurities
of
the
Night
the
Intemperance
of
the
Day
.
Sensual
Lusts
degrade
Men
from
the
nobility
of
their
Nature
,
the
dignity
of
their
Condition
,
as
if
they
were
all
Flesh
,
and
had
not
a
spirit
of
Heavenly
original
,
to
regulate
and
restrain
their
lower
Appetites
within
the
limits
of
Purity
and
Honour
.
The
slaves
of
Sense
are
like
the
beasts
that
perish
.
Psal.
4●
.
He
that
is
a
Beast
by
Choice
,
is
incomparably
more
vile
than
a
Beast
by
Nature
.
It
would
infect
the
Air
to
speak
,
and
pollute
the
Paper
to
write
,
their
secret
Abominations
,
wherein
they
lye
and
languish
;
and
't
is
natural
for
Men
to
dye
in
those
Sins
wherein
they
live
;
they
seal
their
own
Damnation
by
Impenitence
.
How
difficult
the
purging
of
these
passions
is
,
Experience
makes
evident
.
The
radicated
habits
of
Uncleanness
and
Intemperance
are
rarely
cur'd
.
'T
is
the
vain
boast
of
the
Roman
Philosopher
,
Nobis
ad
nostrum
arbitrium
nasci
licet
:
but
Sen.
de
brevit
.
vit.
we
must
first
die
to
our selves
,
before
we
can
be
born
of
our selves
:
the
forsaking
a
sinful
Course
is
necessary
antecedently
,
to
the
ordering
the
Conversation
according
to
the
Rules
of
Vertue
.
How
few
instances
are
there
,
of
persons
recovered
from
the
practice
and
bondage
of
those
Lusts
,
by
the
wise
Counsels
of
Philosophers
.
'T
is
in
vain
to
represent
to
them
,
that
sensual
Lusts
are
prolifick
of
many
Evils
;
that
Intemperance
is
pregnant
with
the
Seeds
of
many
Diseases
:
it
prepares
matter
that
is
inflamable
into
Fevers
;
't
is
attended
with
the
Gout
,
Stone
,
Cholick
,
Dropsie
,
&c.
which
are
incomparably
more
tormenting
,
than
the
pernicious
pleasures
of
taste
are
delightful
.
Represent
to
them
the
foul
progeny
of
Lasciviousness
,
rottenness
in
the
Body
,
wasting
the
Estate
,
Infamy
,
to
sacrifice
what
is
most
valuable
for
the
sake
of
a
vile
Woman
;
the
wisest
Considerations
are
lost
upon
them
,
they
are
too
weak
a
Bridle
to
check
their
brutish
Lusts.
But
are
not
these
Lusts
easily
subdued
in
Christians
,
who
have
the
advantage
of
clearer
Light
,
stronger
Motives
,
and
more
liberal
assistance
of
Grace
,
to
rescue
them
from
the
power
of
Sin
.
The
wise
observer
tells
us
,
I
find
more
Eccl.
7.
26
,
27
,
28.
bitter
than
death
,
the
woman
whose
heart
is
snares
and
nets
,
and
her
hands
are
as
bands
:
whoso
pleases
God
,
shall
escape
from
her
,
but
the
sinner
shall
be
taken
by
her
.
Behold
this
have
I
found
,
saith
the
preacher
,
counting
one
by
one
to
find
out
the
account
,
but
I
find
not
:
one
man
of
a
thousand
have
I
found
,
but
a
woman
among
all
these
have
I
not
found
.
'T
is
astonishing
,
that
for
a
short
dream
of
pleasure
,
men
should
despise
Heaven
and
Hell
,
what
is
most
desireable
,
and
most
fearful
.
How
just
is
the
reproach
mixt
with
Compassion
and
Indignation
,
How
long
ye
simple
ones
will
you
love
simplicity
,
Prov.
1.
and
fools
hate
knowledge
?
'T
is
worth
the
inquiry
,
how
men
are
sottishly
seduced
to
live
unchastly
and
intemperately
,
against
the
reason
and
rest
of
their
Minds
.
1.
The
great
Temptation
to
Sin
is
the
love
of
Pleasure
;
accordingly
,
the
degrees
of
sensual
Pleasure
,
being
more
intense
in
those
carnal
Faculties
that
are
for
the
preserving
and
propagating
Life
,
especially
when
heightned
by
the
carnal
Fancy
,
the
love
of
the
Members
prevails
against
the
love
of
the
Mind
.
'T
is
said
of
unclean
persons
,
whose
Eyes
are
full
of
the
Adulteress
,
they
cannot
cease
from
Sin
;
they
cannot
dis-entangle
themselves
from
the
embraces
of
the
circling
Serpent
.
2.
Carnal
pretences
are
made
use
of
to
defend
,
or
at
least
excuse
the
sin
of
Intemperance
,
which
makes
it
more
easily
indulg'd
,
and
pernicious
in
effect
.
Men
,
if
it
were
possible
,
would
sin
without
sin
,
without
discovering
the
guilt
and
turpitude
of
it
,
that
they
may
enjoy
their
pleasures
without
accusing
,
recoiling
thoughts
,
which
will
turn
the
sweetest
Wine
into
Vinegar
.
Now
since
Meats
and
Drinks
are
necessary
for
our
vital
support
,
and
the
measure
is
uncertain
and
various
,
according
to
the
dispositions
and
capacities
of
mens
bodies
,
Intemperate
persons
feed
high
,
and
drink
deep
,
without
reflection
or
remorse
,
and
pretend
't
is
for
the
Refreshment
of
Nature
.
3.
Fleshly
Lusts
steal
into
the
Throne
by
degrees
.
An
Excess
of
Wickedness
strikes
at
first
sight
with
Horror
.
No
Prodigal
design'd
to
waste
a
great
Estate
in
a
day
;
yet
many
from
immense
Riches
have
fall'n
into
extream
Poverty
.
This
Expence
is
for
his
Pleasure
,
this
for
his
Honour
,
this
will
not
be
ruinous
;
thus
proceeding
by
degrees
,
till
all
be
squander'd
away
,
he
becomes
voluntarily
poor
.
An
Intemperate
Person
begins
with
lesser
measures
,
and
is
not
frequently
overtaken
:
Conscience
for
a
time
resists
,
and
suspends
the
entireness
of
his
consent
to
the
Temptation
:
He
drinks
too
much
for
his
Time
,
for
his
Health
and
Estate
,
but
he
will
not
totally
quench
his
Reason
:
Yet
by
degrees
he
becomes
hardned
,
and
freely
indulges
his
Appetite
till
he
is
drown'd
in
Perdition
.
A
Lascivious
person
begins
with
impure
Glances
,
tempting
Words
and
Actions
,
and
proceeds
to
unclean
mixtures
.
4.
Sensual
Lusts
stupify
Conscience
;
they
kill
the
Soul
in
the
Eye
,
and
extinguish
the
directive
,
and
reflexing
Powers
.
Wine
and
Women
take
away
the
Heart
;
that
't
is
neither
vigilant
nor
tender
.
Chastity
and
Temperance
,
joined
with
Prayer
to
the
Father
of
Lights
,
clarifie
and
brighten
the
Mind
,
and
make
it
receptive
of
sanctifying
Truths
;
but
carnal
predominant
Passions
sully
and
stain
the
Understanding
by
a
natural
Efficiency
,
and
by
a
moral
and
meritorious
Efficiency
.
When
the
Spirits
that
are
requisite
for
intellectual
operations
,
are
wasted
for
the
use
of
the
Body
,
the
Mind
is
indisposed
for
the
severe
exercise
of
Reason
.
Although
the
dispositions
of
the
Body
are
not
directly
operative
upon
the
Spirit
,
yet
in
their
present
state
of
union
,
there
is
a
strange
simpathy
between
the
Constitution
of
the
one
,
and
the
Conceptions
and
Inclinations
of
the
other
.
Luxury
and
Lust
fasten
a
rust
and
foulness
on
the
Mind
,
that
it
cannot
see
Sin
in
its
odious
Deformity
,
nor
Vertue
in
its
unattaintable
Beauty
.
They
raise
a
thick
mist
that
darkens
Reason
,
that
it
cannot
discern
approaching
dangers
.
The
Judicative
Faculty
is
by
the
righteous
Judgment
of
God
,
impaired
and
corrupted
,
that
it
does
not
seriously
consider
the
descent
and
worth
of
the
Soul
,
its
duty
and
accounts
for
all
things
done
in
the
Body
;
but
as
if
the
Spirit
in
Man
were
for
no
other
use
,
but
to
animate
the
organs
of
Intemperance
and
Lust
,
they
follow
their
Pleasures
with
greediness
.
'T
is
said
of
the
young
Man
,
enticed
by
the
flatteries
of
the
Harlot
,
that
he
goes
after
her
like
an
Ox
crown'd
with
Garlands
,
that
insensibly
goes
to
be
sacrific'd
.
He
looks
to
the
present
Pleasure
,
without
considering
the
Infamy
,
the
Poverty
,
the
Diseases
,
the
Death
and
Damnation
,
that
are
the
Nox
&
amor
vinumque
,
nihil
moderabile
suadent
.
Illa
pudore
caret
,
liber
amorque
metu
.
Ovid.
just
consequents
of
his
Sin
.
The
sensual
are
secure
:
The
effects
of
Carnal
Lusts
were
visible
in
the
darkness
of
Heathenism
.
Lusts
alienates
the
thoughts
and
desires
of
the
Soul
from
Converse
with
God
:
His
Justice
makes
him
terrible
to
the
Conscience
,
and
Holiness
distastful
to
the
Affections
of
the
unclean
.
We
read
of
the
Israelites
,
they
were
so
greedy
of
the
Onions
and
Garlick
,
and
Flesh-pots
of
Egypt
,
that
they
despised
the
Food
of
Angels
;
the
Manna
that
drop'd
from
Heaven
.
Till
the
Soul
be
defecate
from
the
dregs
of
Sense
,
and
refin'd
to
an
Angelick
Temper
,
it
can
never
taste
how
good
the
Lord
is
,
and
will
not
forsake
sensual
Enjoyments
.
The
conversion
of
the
Soul
proceeds
from
the
inlightened
Mind
,
and
the
renewed
Will
,
ravish'd
with
Divine
Delights
that
overcome
all
the
Pleasures
of
Sin
.
There
are
,
for
our
caution
,
recorded
in
Scripture
,
two
fearful
Examples
of
the
inchanting
Power
of
Lust.
Sampson
inticed
by
his
Lust
,
became
a
voluntary
slave
to
a
wretched
Harlot
,
that
first
quench'd
the
Light
of
his
Mind
,
and
then
the
Light
of
his
Body
,
and
expos'd
him
to
the
cruel
scorn
of
his
Enemies
.
Solomon
by
indulging
his
sensual
Appetite
lost
his
Wisdom
,
and
was
induced
by
his
Idolatrous
Concubines
,
to
adore
Stocks
and
Stones
;
and
became
as
very
an
Idol
as
those
he
worship'd
,
that
have
Eyes
and
see
not
,
Ears
and
hear
not
:
He
rebell'd
against
God
,
who
had
made
him
the
richest
and
wisest
King
in
the
World
,
and
miraculously
revealed
his
Goodness
to
him
.
Dreadful
Consequence
of
Sensuality
!
5.
There
is
a
special
Reason
that
makes
the
recovery
of
the
sensual
to
Sobriety
and
Purity
,
to
be
almost
impossible
.
The
internal
Principle
of
Repentance
,
is
the
inlightened
Conscience
,
reflecting
upon
past
Sins
,
with
heart-breaking
sorrow
and
detestation
.
This
is
declared
by
God
concerning
Israel
;
Then
Ezek.
36.
●1
.
shall
ye
remember
your
evil
ways
,
and
your
doings
not
good
,
and
shall
loath
your selves
in
your
own
sight
,
for
your
iniquities
,
and
your
abominations
.
The
bitter
remembrance
of
Sin
is
the
first
step
to
reformation
.
Now
there
are
no
Sinners
more
averse
and
uncapable
of
such
reflections
,
than
those
who
have
been
immerst
in
the
Delights
of
Sense
.
The
unclean
wretch
remembers
the
charming
Objects
,
and
exercise
of
his
Lusts
with
Pleasure
;
and
when
his
instrumental
Faculties
are
disabled
by
Sickness
or
Age
,
for
the
gross
acts
,
he
repeats
them
in
his
Fancy
,
renews
his
Guilt
,
and
the
Sin
is
transplanted
from
the
Body
to
the
Soul
.
The
intemperate
Person
remembers
with
delight
the
wild
Society
wherein
he
has
been
ingaged
,
the
rich
Wines
wherein
he
quench'd
his
Cares
,
the
ungracious
Wit
and
Mirth
that
made
the
hours
slide
away
without
observation
.
Now
't
is
a
Rule
concerning
Remedies
applyed
for
the
recovery
of
the
Sick
,
that
Physick
Repugnante
Natura
nihil
Medicina
proficiet
.
Cels.
is
ineffectual
without
the
assistance
of
Nature
;
but
the
case
of
the
Sick
is
desperate
,
when
the
only
Medicine
,
proper
for
his
Cure
,
increases
the
Disease
,
and
brings
Death
more
certainly
,
and
speedily
.
Those
who
are
defil'd
by
Carnal
Lusts
have
a
special
Curse
;
they
provoke
God
to
withdraw
his
Grace
,
according
to
that
fearful
Threatning
,
(
my
Spirit
shall
not
always
strive
with
Man
,
for
he
is
Flesh
)
;
and
after
so
desperate
a
forfeiture
,
they
are
seldom
redeemed
and
released
from
the
Chains
of
Darkness
wherein
they
are
bound
.
Accordingly
Solomon
frequently
repeats
this
Observation
;
The
strange
Woman
flatters
with
her
words
:
Her
house
inclines
to
the
dead
,
and
her
paths
to
the
dead
.
None
that
go
unto
her
return
again
,
neither
take
they
hold
of
the
path
of
Life
.
The
mouth
of
a
strange
Woman
is
a
deep
pit
:
he
that
is
abhorred
of
the
Lord
shall
irrecoverably
fall
therein
.
If
it
be
said
,
that
this
representation
of
the
deplorable
state
of
the
unclean
,
seems
to
cut
off
all
hopes
of
their
reclaiming
and
Salvation
,
and
may
induce
Despair
.
I
answer
,
with
our
Saviour
,
in
another
instance
,
With
Men
it
is
impossible
,
Mark
10.
2●
.
and
not
with
God
;
for
with
God
all
things
are
possible
.
He
can
open
and
cleanse
,
adorn
and
beautifie
,
the
most
obstinate
and
impure
Heart
.
He
can
,
by
omnipotent
Grace
,
change
a
Brutish
Soul
into
an
Angelick
,
and
plant
a
Divine
Nature
,
that
abhors
and
escapes
the
Corruption
in
2
Pet.
1.
4.
the
World
through
Lust.
Notwithstanding
the
Severity
of
the
Threatning
,
yet
the
Divine
Mercy
and
Grace
has
been
exercised
and
magnified
in
the
renewing
such
polluted
Creatures
.
The
Apostle
tells
the
Corinthians
,
they
were
Fornicators
and
Adulterers
,
but
they
were
washed
,
sanctified
and
justified
in
the
name
of
the
Lord
Jesus
Christ
.
1.
Let
them
address
their
Requests
to
God
,
that
he
would
cleanse
them
from
the
guilt
of
their
Sins
in
the
Blood
of
Christ
,
the
only
Fountain
of
Life
;
and
baptize
them
with
the
Holy
Ghost
as
with
Fire
,
to
purge
away
their
Dross
and
Pollutions
.
An
unholy
Life
is
the
off-spring
of
an
unclean
Heart
.
The
loose
vibrations
of
the
impure
Eye
,
the
inticing
words
of
the
impure
Tongue
,
the
external
caresses
and
incentives
of
Lust
,
are
from
the
Heart
.
The
Heart
must
be
purified
,
or
the
Hands
cannot
be
cleansed
.
2.
Suppress
the
first
risings
of
Sin
in
the
Thoughts
and
Desires
.
Sins
at
first
are
easily
resisted
;
but
indulged
for
a
time
,
are
difficultly
retracted
.
3.
Abstain
from
all
Temptations
to
these
Sins
.
As
Wax
near
the
Fire
is
easily
melted
,
so
the
Carnal
Affections
are
suddenly
kindled
by
tempting
Objects
.
The
neglect
of
this
Duty
fills
the
World
with
so
many
incorrigible
Sinners
,
and
Hell
with
so
many
lost
Souls
.
Men
venture
to
walk
among
snares
and
serpents
without
fear
,
and
perish
for
the
neglect
of
circumspection
.
4.
Do
not
presume
that
you
will
forsake
those
Sins
hereafter
,
which
you
are
unwilling
to
forsake
at
present
.
There
is
in
many
a
Conflict
between
Conviction
and
Corruption
:
They
love
Sin
,
and
hate
it
;
they
delight
in
it
,
and
are
sorry
for
it
;
they
cannot
live
without
it
,
nor
with
it
,
in
several
respects
:
Now
to
quiet
Conscience
,
and
indulge
their
Lusts
,
they
please
themselves
with
resolutions
of
a
future
Reformation
.
The
Tempter
often
excites
Men
to
consent
for
once
,
and
obtains
his
aim
:
But
't
is
a
voluntary
distraction
to
think
Men
may
,
without
apparent
danger
,
yield
to
a
present
Temptation
,
resolving
to
resist
future
Temptations
:
For
if
when
the
Strength
is
intire
,
a
Temptation
captivates
a
Person
,
how
much
more
easily
will
he
be
kept
in
bondage
when
the
Enemy
is
more
tyrannous
and
usurping
,
more
bold
and
powerful
,
and
treads
upon
his
neck
,
and
he
is
more
disabled
to
rescue
himself
?
The
inlightned
natural
Conscience
is
arm'd
against
Sin
;
and
if
Men
regarded
its
dictates
,
if
they
believed
and
valued
Eternity
,
they
might
preserve
themselves
from
many
Defilements
:
But
God
has
never
promised
to
recover
Sinners
by
special
Grace
,
who
have
neglected
to
make
use
of
common
Grace
.
In
short
,
consider
what
is
more
tormenting
than
all
the
Pleasures
of
Sin
,
that
are
but
for
a
season
,
can
be
delightful
,
the
reflection
of
the
guilty
accusing
Conscience
,
and
the
terrible
impression
of
an
angry
God
for
ever
.
CHAP.
II.
Anger
is
a
Lust
of
the
Flesh.
No
Passion
less
capable
of
Counsel
.
Directions
to
prevent
its
rise
and
reign
.
Motives
to
extinguish
it
.
The
Lust
of
the
Eyes
,
and
Pride
of
Life
,
are
joined
with
the
Lusts
of
the
Flesh.
Covetousness
consider'd
.
'T
is
radically
in
the
Understanding
,
principally
in
the
Will
,
vertually
in
the
Actions
.
The
love
of
it
produces
many
vicious
Affections
.
'T
is
discovered
in
getting
,
saving
,
and
using
an
Estate
.
The
difficulty
of
curing
Covetousness
,
made
evident
from
the
Causes
of
it
;
and
the
unsuccessfulnss
of
Means
in
order
to
it
.
'T
is
the
root
of
all
Evil.
Excludes
from
Heaven
.
'T
is
the
most
unreasonable
Passion
.
The
present
World
cannot
afford
Perfection
or
Satisfaction
to
the
Immortal
Soul
.
The
proper
Means
to
mortifie
Covetousness
.
2.
ANger
is
another
Lust
of
the
Flesh.
Of
all
the
Passions
none
is
less
Nesci●
utrum
magis
detestabile
vitium
sit
,
ac
deforme
.
Sen.
de
Ir.
capable
of
Counsel
,
nor
more
rebellious
against
the
Empire
of
Reason
:
It
darkens
the
Mind
,
and
causes
such
a
fierce
agitation
of
the
Spirits
,
as
when
a
Storm
fills
the
Air
with
black
Clouds
,
and
terrible
flashes
of
Lightning
.
It
often
breaks
forth
so
suddenly
,
that
as
some
acute
Diseases
,
if
check'd
at
first
,
become
more
violent
,
there
is
no
time
for
remedy
,
nor
place
for
cure
;
so
there
is
such
an
irrevocable
precipitancy
of
the
Passions
,
that
the
indeavour
to
repress
their
Fury
,
inrages
them
.
'T
is
astonishing
what
enormous
Excesses
and
Mischiefs
are
caused
by
it
!
How
many
Houses
are
turned
into
Dens
of
Dragons
,
how
many
Kingdoms
into
Fields
of
Blood
,
by
this
fierce
Passion
?
To
prevent
its
rise
and
reign
,
the
most
necessary
Counsel
is
,
if
possible
,
to
quench
the
first
Sparks
that
appear
,
which
are
seeds
pregnant
with
Fire
.
But
if
it
be
kindled
,
do
not
feed
the
Fire
by
exasperating
Words
.
A
prudent
silence
will
be
more
effectual
to
end
a
Quarrel
,
than
the
most
sharp
and
piercing
reply
that
confounds
the
Adversary
.
Julius
Caesar
would
never
assault
those
Enemies
Idem
esse
sibi
Consilium
adversus
hostem
,
quod
plerisque
medicis
contra
vitia
corporum
:
●am●
potius
quam
ferro
superandi
.
with
Arms
,
whom
he
could
subdue
by
Hunger
.
He
that
injuriously
reviles
us
,
if
we
revile
not
again
,
and
he
has
not
a
word
from
us
to
feed
his
Rage
,
will
cease
of
himself
;
and
like
those
who
dye
with
pure
Hunger
,
will
tear
himself
.
Hezekiah
commanded
his
Counsellors
not
to
say
a
word
to
Rabshekah
.
2.
Try
by
gentle
and
meek
addresses
to
compose
the
ruffled
Minds
of
those
who
are
provoked
.
'T
is
the
observation
of
the
wisest
of
Men
,
that
a
soft
Answer
breaks
the
Bones
:
'T
is
usually
successful
to
make
stubborn
Spirits
complyant
.
Indeed
some
are
so
perverse
in
their
Passions
,
that
the
mildest
words
will
incense
them
;
no
submission
,
no
satisfaction
will
be
accepted
;
their
Anger
causes
mortal
and
immortal
Hatred
.
But
these
are
so
far
from
being
Christians
,
they
are
not
Heathens
;
but
devested
of
all
Humanity
.
3.
If
Anger
has
rush'd
into
the
bosom
,
that
it
may
not
rest
there
,
cancel
the
remembrance
of
the
Provocation
.
The
continual
reflecting
in
the
thoughts
upon
an
Injury
,
hinders
Reconciliation
.
The
art
of
Oblivion
,
if
practic'd
,
would
prevent
those
resentments
that
eternize
Quarrels
.
For
this
end
,
let
us
consider
what
may
lessen
the
Offence
in
our
esteem
:
In
particular
,
if
very
injurious
words
are
spoken
against
us
by
one
in
Quare
fert
agri
rabiem
&
phenetici
verba
?
Nempe
quia
nescire
videntur
quid
faciant
.
S●n.
l.
3.
de
Ira.
a
transport
of
Anger
,
they
should
be
more
easily
despised
,
when
they
seem
more
justly
provoking
;
for
they
proceed
from
Rage
,
not
from
Reason
;
and
no
Person
,
that
is
of
a
wise
and
sober
Mind
,
will
regard
them
,
but
as
words
spoke
by
a
sick
Man
in
the
height
of
a
Calenture
.
Now
to
make
us
careful
to
prevent
or
allay
this
Passion
,
it
will
be
requisite
to
consider
the
inclination
and
sway
of
our
Natures
;
some
as
soon
take
fire
as
dry
thorns
,
and
retain
it
as
knotty
wood
.
Now
't
is
a
fundamental
Rule
of
Life
,
that
our
weakest
part
must
be
guarded
with
the
most
jealousie
,
and
fortified
with
the
strongest
defence
:
There
we
must
expect
the
most
dangerous
and
frequent
assaults
of
Satan
:
There
he
will
direct
his
Battery
,
and
place
his
Scaling-ladders
.
Let
therefore
the
following
Considerations
settle
in
our
Hearts
.
How
becoming
an
understanding
Creature
it
is
to
defer
Anger
?
For
the
Passions
are
blind
and
brutish
,
and
without
a
severe
command
of
them
,
a
Man
forfeits
his
natural
dignity
.
What
is
more
unreasonable
,
than
for
a
Man
deeply
to
wound
himself
,
that
he
may
have
an
imaginary
satisfaction
in
revenging
an
Injury
?
Into
what
a
fierce
disorder
is
the
Body
put
by
Anger
?
The
Heart
is
inflamed
,
and
the
boiling
Spirits
fly
up
into
the
Head
,
the
Eyes
sparkle
,
the
Mouth
foams
,
and
the
other
symptoms
of
Madness
follow
.
Inwardly
,
the
angry
Man
suffers
more
Torments
than
the
most
cruel
Enemy
can
inflict
upon
him
.
A
Man
of
Understanding
is
of
a
cool
Spirit
.
It
was
the
wise
Advice
of
Pyrrhus
,
to
those
whom
he
instructed
in
the
Art
of
Defence
,
that
Ne
iras
care●tur
.
Ira
enim
perturbat
artem
:
Et
qua
noceat
tantum
,
non
qua
careat
aspicit
.
Sen.
de
Ir.
they
would
not
be
angry
:
For
Anger
would
make
them
rash
,
and
expose
them
to
their
Adversary
.
He
that
hath
not
Rule
over
his
own
Spirit
,
is
like
a
City
broken
down
,
and
without
Walls
;
and
consequently
exposed
to
Rapine
and
Spoil
by
every
Enemy
.
Satan
hath
an
easie
entrance
into
them
,
and
brings
along
with
him
a
train
of
Evils
.
We
are
therefore
directed
to
watch
against
Anger
,
and
not
to
give
place
to
the
Devil
,
Eph.
4.
Consider
how
honourable
it
is
to
pass
by
an
Offence
:
'T
is
a
royalty
of
Spirit
;
an
imitation
of
God
,
in
whose
Eyes
the
ornament
of
a
meek
and
quiet
Spirit
is
of
great
price
.
The
greater
the
Offence
,
the
greater
the
Glory
of
pardoning
it
.
How
pleasant
it
is
!
The
Soul
is
possess'd
in
Patience
;
't
is
cool
and
quiet
;
there
is
a
Divine
and
Heavenly
Content
of
the
Mind
,
the
Will
and
Affections
.
The
Breast
of
a
dispassionate
Man
is
the
Temple
of
Peace
.
Besides
,
let
us
frequently
remember
our
want
of
the
Divine
Compassion
:
There
is
no
Man
so
innocent
,
unless
he
absolutely
forgets
that
he
is
a
Man
,
and
his
many
Frailties
,
but
desires
that
the
cause
of
Nec
est
quisquam
cui
tam
valde
innocentiae
sua
placeat
,
ut
non
stare
in
conspectu
Clementiam
paratam
Humanis
erroribus
gaudeat
.
Sen.
de
Clem.
his
Life
,
in
the
day
of
Judgment
,
may
be
tryed
by
the
Tribunal
of
Clemency
;
for
no
Man
can
then
be
saved
but
by
Pardon
.
The
due
Consideration
of
this
will
make
us
more
hardly
provoked
,
and
more
easily
appeased
with
those
who
offend
us
.
Let
us
pray
for
the
descent
of
the
Dove-like
Spirit
into
our
Bosoms
,
to
moderate
and
temper
our
Passions
.
Meekness
is
the
fruit
of
the
Spirit
.
Gal.
5.
22.
There
is
a
Natural
Meekness
,
the
product
of
the
Temperament
of
the
Humours
in
the
Body
;
this
is
a
rare
Felicity
:
There
is
a
Moral
Meekness
,
the
product
of
Education
and
Counsel
;
this
is
an
amiable
Vertue
:
There
is
a
Spiritual
Meekness
,
that
orders
the
Passions
according
to
the
Rule
of
the
Divine
Law
,
in
conformity
to
our
Saviour's
Example
:
This
is
a
Divine
Grace
,
that
attracts
the
esteem
and
love
of
God
himself
.
This
prepares
us
for
Communion
with
the
God
of
Peace
here
,
and
in
Heaven
.
To
obtain
this
excellent
frame
of
Spirit
,
let
us
be
humble
in
our
Minds
,
and
temperate
in
our
Affections
,
with
respect
to
those
things
that
are
the
incentives
of
Passion
.
The
false
valuations
of
our selves
,
and
the
things
of
this
World
,
are
the
inward
causes
of
sinful
Anger
.
Contempt
and
Disdain
,
either
real
or
apprehended
,
and
the
crossing
our
desires
of
worldly
enjoyments
,
inflame
our
Breasts
.
Our
Saviour
tells
us
,
he
is
meek
and
lowly
;
and
Meekness
is
joyned
with
Temperance
,
as
the
productive
and
conservative
cause
of
it
.
He
that
doth
not
over-value
himself
,
nor
inordinately
affect
temporal
things
,
is
hardly
provoked
,
and
easily
appeased
.
3.
I
will
consider
the
two
other
vicious
Affections
,
joyned
by
St.
John
with
the
Lusts
of
the
Flesh
,
the
Lust
of
the
Eyes
,
and
Pride
of
Life
;
from
which
we
must
be
purged
,
or
we
are
uncapable
of
the
blessed
relation
of
God's
Children
,
and
of
his
Favour
.
The
infamous
Character
of
the
Cretians
,
is
proper
to
the
ambitious
,
covetous
and
voluptuous
;
That
they
are
evil
beasts
,
and
slow
bellies
.
Covetousness
is
a
diffusive
Evil
,
that
corrupts
the
whole
Soul
.
'T
is
radically
in
the
Understanding
,
principally
in
the
Will
and
Affections
,
vertually
in
the
Actions
.
1.
'T
is
radically
in
the
Understanding
.
Men
are
first
inchanted
in
their
Opinion
of
Riches
,
and
then
chained
by
their
Affections
.
The
Worldly-minded
over-value
Riches
,
as
the
only
real
and
substantial
Happiness
;
the
Treasures
of
Heaven
,
which
are
spiritual
and
future
,
are
slighted
as
Dreams
,
that
have
no
existence
but
in
the
imagination
.
They
see
no
convincing
charms
in
Grace
and
Glory
:
the
lustre
of
Gold
dazles
and
deceives
them
;
they
will
not
believe
't
is
Dirt.
Gold
is
their
Sun
and
Shield
,
that
supplies
them
with
the
most
desireable
good
things
in
their
esteem
,
and
preserves
them
from
the
most
fearful
Evils
.
Gain
is
their
main
design
,
and
utmost
aim
:
their
contrivances
and
projects
are
,
how
to
maintain
and
improve
their
Estates
;
and
the
most
pleasant
exercise
of
their
thoughts
,
is
to
look
over
their
Inventory
.
2.
Covetousness
is
principally
in
the
Will
,
the
place
of
its
residence
;
't
is
called
,
the
love
of
Money
:
There
is
an
inseparable
relation
between
the
Heart
and
its
Treasure
.
We
are
directed
,
If
Riches
increase
,
set
not
your
Hearts
upon
them
.
'T
is
observable
,
that
the
eager
desire
to
procure
Riches
,
is
often
subordinate
to
other
vicious
Affections
,
either
to
Prodigality
or
Pride
.
Prodigality
excites
to
Rapine
and
Extortion
,
from
the
violent
motive
of
Indigence
,
that
is
its
usual
attendant
,
and
from
the
conspiring
Lusts
of
Sensuality
,
which
languish
,
unless
furnish'd
with
new
supplies
and
nourishment
.
Or
Pride
urges
to
an
excessive
procuring
of
Wealth
,
to
maintain
the
state
and
pomp
of
the
vain
glorious
.
Now
if
these
vicious
Affections
are
corrected
,
the
inordinate
desire
of
Riches
will
be
suddenly
cured
.
But
Covetousness
,
in
its
proper
sense
,
implies
the
seeking
Riches
for
the
love
of
them
,
not
respectively
to
their
use
.
From
hence
't
is
the
most
unreasonable
Affection
,
and
more
inexcusable
than
any
that
are
derived
from
the
carnal
Appetites
.
Now
Love
is
the
leading
Affection
,
and
produces
,
(
1.
)
Immoderate
Desires
of
Riches
:
For
what
is
loved
for
it self
,
is
desired
with
an
unlimited
Appetite
.
Covetousness
,
like
the
Grave
,
never
says
it
is
enough
.
(
2.
)
Immoderate
Joy
in
possessing
them
.
A
covetous
Man
is
raised
and
ravish'd
above
himself
,
in
the
sight
of
his
Treasures
:
He
thinks
himself
happy
without
Reconciliation
and
Communion
with
God
,
wherein
Heaven
consists
.
It
was
a
convincing
evidence
of
Job's
sacred
and
heavenly
temper
,
that
he
did
not
rejoice
because
his
Wealth
was
great
,
Job
31.
25
▪
and
his
Hand
had
gotten
much
.
(
3.
)
Anxious
Fears
of
losing
them
.
The
Covetous
suspect
every
shadow
,
are
fearful
of
every
fancy
,
wherein
their
Interest
is
concerned
.
They
are
vex'd
with
the
apprehensions
,
lest
they
should
be
oppress'd
by
the
Rich
,
rob'd
by
the
Poor
,
circumvented
by
the
Crafty
,
or
suffer
loss
by
innumerable
,
unforeseen
and
inevitable
Accidents
.
Content
is
the
Poor
Man's
Riches
,
when
Possession
is
the
Rich
Man's
Torment
.
(
4.
)
Heart-breaking
Sorrow
in
being
deprived
of
them
.
If
you
touch
their
Treasure
,
you
wound
their
Hearts
.
According
to
the
Rule
in
Nature
,
what
is
possess'd
with
Joy
,
is
lost
with
Grief
;
and
according
to
the
degree
of
the
Desires
,
such
will
be
the
Despair
when
they
are
frustrate
.
Poverty
,
in
the
account
of
the
Covetous
,
is
the
last
of
Evils
,
that
makes
Men
absolutely
desolate
.
Blind
unhappy
wretches
!
Eternal
Damnation
is
the
extreamest
Evil.
'T
is
infinitely
better
to
be
deprived
of
all
their
Treasures
,
and
go
naked
into
Paradise
,
than
to
fall
laden
with
Gold
into
the
Pit
of
Perdition
.
〈◊〉
.
Covetousness
is
vertually
in
the
Actions
;
which
are
to
be
considered
either
in
the
getting
,
saving
,
or
using
an
Estate
.
1.
The
Covetous
are
inordinate
and
eager
in
their
endeavours
,
to
get
an
Estate
.
They
rise
early
,
lye
down
late
,
and
eat
the
bread
of
carefulness
:
They
rack
their
Brains
,
waste
their
Strength
,
consume
their
Time
;
they
toil
and
tire
themselves
to
gain
the
present
World
:
For
when
Lust
counsels
and
commands
,
Violence
executes
.
Their
Eyes
and
Hearts
,
their
Aims
and
Endeavours
,
are
concentered
in
the
Earth
.
Who
will
shew
us
any
good
?
is
their
unsatisfied
inquiry
.
-
(
1.
)
They
are
greedy
and
earnest
to
obtain
great
Riches
;
for
they
measure
their
Estates
by
their
Desires
.
-
(
2.
)
They
will
use
all
means
,
fair
or
fraudulent
,
to
amass
Wealth
.
The
lucre
of
Gain
is
so
ravishing
,
they
will
not
make
a
stand
,
but
venture
into
a
House
infected
with
the
Plague
,
to
get
Treasure
.
2.
They
are
sordid
in
saving
,
and
contradict
all
Divine
and
Humane
Rights
by
robbing
God
,
their
Neighbours
and
themselves
,
of
what
is
due
to
them
.
A
covetous
Man
robs
God
,
the
Proprietor
,
in
neglecting
to
pay
what
he
has
reserv'd
for
works
of
Piety
and
Charity
,
as
an
acknowledgment
,
that
all
is
from
his
Bounty
:
He
robs
the
Poor
,
his
deputed
receivers
:
He
defrauds
himself
;
for
God
bestows
Riches
for
the
support
and
comfort
of
our
Lives
,
that
we
may
with
Temperance
and
Thanksgiving
enjoy
his
Benefits
:
He
wants
what
he
has
,
as
Avaro
tam
deest
quod
habet
,
quam
quod
non
habet
.
well
as
that
he
has
not
.
3.
They
are
defective
in
using
Riches
.
If
they
do
Works
externally
good
,
the
spring
and
motive
is
vicious
;
and
the
Ends
more
surely
discover
Men
than
their
Actions
.
They
do
not
acts
of
Piety
and
Charity
in
Obedience
and
Thankfulness
,
to
imitate
and
honour
God
,
but
sometimes
for
Reputation
and
Fame
;
as
the
Pharisees
(
whose
inseparable
properties
were
Pride
and
Covetousness
)
dispens'd
Mat.
6.
their
Alms
with
the
sound
of
a
Trumpet
,
to
call
the
Poor
together
.
Other
Sins
require
shades
and
retirements
,
but
Pride
to
be
conspicuously
distinguish'd
from
others
.
2.
Sometimes
they
do
Good
,
to
compound
with
God
,
and
appease
Conscience
,
for
their
unrighteous
procuring
Riches
:
Their
Gifts
are
Sin-offerings
to
expiate
the
Guilt
contracted
by
ill-gotten
Goods
,
not
Thank-offerings
for
God's
free
Favours
and
Benefits
.
To
countenance
their
Opinion
and
Practice
,
they
alledge
our
Saviour's
Counsel
,
Make
to
Luke
17.
your selves
friends
of
the
mammon
of
unrighteousness
,
that
when
ye
fail
,
they
may
receive
you
into
everlasting
habitations
:
As
if
bestowing
part
of
their
unrighteous
Gains
,
would
purchase
a
discharge
from
the
arrears
due
to
Divine
Justice
.
Can
there
be
a
more
monstrous
perverting
the
rectitude
of
Truth
,
to
conform
it
to
the
crooked
Lusts
of
Men
?
St.
Austin
Noli
talem
tibi
pingere
Deum
.
Aug.
Serm.
35.
de
Verb.
Dom.
speaking
of
this
vain
and
impious
Presumption
of
some
in
his
time
,
advises
them
,
Do
not
form
such
an
unworthy
conception
of
God
,
as
were
very
unbecoming
a
good
Man
:
He
is
not
to
be
brid'd
by
offerings
of
Robbery
,
as
if
he
were
a
party
in
the
Robbery
:
Such
Alms
and
Legacies
are
so
far
from
propitiating
him
,
that
they
cry
for
Vengeance
against
those
that
offer
them
.
Yet
how
many
,
who
have
raised
great
Estates
by
Unrighteousness
,
quiet
their
accusing
Thoughts
by
resolving
to
bequeath
some
pious
Legacies
,
when
they
shall
leave
the
World
?
And
how
often
when
a
Rich
Man
dyes
,
his
last
Will
dyes
with
him
,
and
is
buried
in
oblivion
?
How
can
an
unrighteous
Man
confide
in
the
Conscience
of
another
,
when
his
own
has
been
so
unfaithful
?
Besides
,
that
is
only
ours
that
remains
when
all
our
Debts
are
paid
;
and
till
there
be
restitution
of
what
by
Deceit
or
Force
was
unjustly
got
,
there
is
nothing
to
give
.
2.
A
covetous
Man
is
very
defective
in
the
manner
of
giving
.
There
are
internal
Affections
to
be
mix'd
with
the
acts
of
Charity
.
They
must
be
done
with
readiness
and
alacrity
;
and
no●
wrung
out
,
as
a
Man
presses
soure
Grapes
:
For
there
is
no
moral
value
in
Benefits
so
obtain'd
.
God
loves
a
chearful
giver
.
Charity
must
be
unconstrain'd
as
well
as
unconfin'd
;
free
,
and
respecting
all
in
their
Wants
and
Miseries
.
Now
Covetousness
makes
one
as
unwilling
to
part
with
his
Money
,
as
to
have
Blood
,
the
treasure
of
Life
,
drawn
from
his
Veins
.
We
are
directed
to
put
on
bowels
of
Compassion
,
and
to
remember
them
in
bonds
,
as
bound
with
Col.
3.
3.
them
.
Covetousness
infuses
an
unrelenting
frame
into
the
Breast
,
hardens
the
Bowels
,
and
makes
them
incapable
of
melting
impressions
.
The
languishing
Looks
,
the
pleading
Eyes
,
the
Complaints
and
Calamities
of
the
miserable
,
do
not
affect
those
in
whom
Covetousness
reigns
:
The
tender
inclinations
of
Humanity
are
quench'd
by
it
.
3.
The
Covetous
will
not
give
in
proportion
to
their
abilities
,
and
the
exigencies
of
others
.
'T
is
true
,
an
Estate
is
often
more
in
reputation
than
in
reality
,
and
there
cannot
be
a
visible
convincing
proof
of
Covetousness
from
the
meanness
of
the
Gift
;
but
there
is
a
secret
proof
from
the
Conscience
of
the
giver
,
and
known
to
God
.
The
Widow
that
gave
two
Mites
to
the
sacred
Treasury
,
was
more
liberal
than
those
who
threw
into
it
richer
Gifts
.
God
accepts
according
to
what
a
Man
has
,
and
not
according
to
what
he
has
not
.
A
covetous
Man
,
though
rich
,
will
pretend
the
smallness
of
his
Estate
to
excuse
and
palliate
his
illiberal
giving
;
and
makes
himself
doubly
guilty
,
of
feigned
Poverty
and
real
Avarice
,
in
God's
sight
:
But
a
liberal
Man
deviseth
liberal
things
:
He
duely
considers
the
Circumstances
of
Persons
in
want
;
and
esteems
a
just
Occasion
of
Charity
,
to
be
a
golden
Opportunity
,
and
will
be
noble
and
magnificent
.
2.
I
will
consider
the
difficulty
of
the
Cure
.
This
will
be
evident
from
the
causes
of
the
Disease
,
and
the
frequent
unsuccessfulness
of
the
means
in
order
to
it
.
There
is
no
kind
of
Sinners
more
inconvincible
and
incureable
,
than
the
Worldly-minded
.
'T
is
a
Rule
without
exception
,
those
Sins
which
have
the
greatest
appearance
of
Reason
,
and
the
least
of
Sensuality
,
are
the
most
plausible
and
prevailing
.
So
long
as
there
are
remains
of
Reason
in
Mankind
,
there
will
be
Modesty
;
and
brutish
Lusts
will
expose
to
Shame
.
The
high
birth
and
honourable
rank
of
the
unclean
,
cannot
varnish
and
disguise
their
Impurities
,
but
renders
them
more
infamous
and
odious
.
Besides
,
unless
Men
are
not
prodigiously
bad
,
if
they
are
not
free
from
Fault
,
they
will
not
defend
their
Intemperance
and
Incontinency
.
If
there
be
any
spark
of
Conscience
alive
,
it
discovers
and
condemns
those
Sins
,
and
assists
a
faithful
counsellor
in
their
Cure
.
But
the
Covetous
,
by
many
fair
pretences
,
justifie
themselves
:
The
Apostle
expresses
them
by
the
cloke
of
Covetousness
,
〈◊〉
Thes.
2.
5.
to
hide
its
filthiness
.
They
pretend
to
be
frugal
,
but
not
covetous
:
They
alledge
the
example
of
those
who
are
reputed
wise
,
who
prosecute
the
gains
of
the
World
,
as
the
main
scope
of
their
actions
:
They
will
tell
you
,
't
is
necessary
Prudence
to
improve
all
Opportunities
to
increase
their
Estates
,
to
secure
them
from
Evils
that
may
happen
;
and
to
neglect
providing
for
our
Families
is
worse
than
Infidelity
.
Thus
Reason
is
ingaged
to
joyn
with
the
Affection
.
From
hence
the
Covetous
are
not
only
inamour'd
with
the
unworthy
Object
,
but
averse
from
the
Cure
of
the
vicious
Affection
.
The
love
of
Money
smothers
the
Mind
with
Ignorance
,
and
darkens
its
serenity
,
that
the
filthiness
of
the
Sin
is
indiscernible
.
The
Covetous
are
like
Persons
sick
beyond
the
sense
of
their
Disease
,
and
near
Death
,
without
feeling
the
presages
of
it
.
Besides
,
those
corrupt
Affections
,
which
in
their
rise
and
degrees
depend
upon
the
humours
of
the
Body
that
are
mutable
,
are
sometimes
with
force
and
violence
carried
to
their
Objects
;
but
when
the
disposition
of
the
Body
is
altered
,
they
flag
,
and
distasts
succeed
:
But
the
root
and
principle
of
Covetousness
is
in
the
Will
;
and
when
that
is
depraved
,
't
is
diabolical
in
obstinacy
.
The
most
fierce
and
greedy
Beasts
,
when
they
have
glutted
their
ravenous
Appetites
,
do
not
presently
seek
after
new
prey
;
but
Covetousness
,
Crescentem
sequitur
cura
pecuniam
majorumque
fames
.
like
a
Dropsie-thirst
is
inflam'd
by
drinking
,
and
inrag'd
by
increasing
Riches
.
And
whereas
other
vicious
desires
are
weakened
and
broke
by
tract
of
time
,
Covetousness
derives
new
life
and
vigour
from
age
.
The
thoughts
and
affections
of
the
Covetous
are
never
more
deeply
tainted
with
the
Earth
,
than
when
they
draw
near
to
their
fatal
period
,
and
their
Bodies
must
be
resolved
into
their
original
Elements
.
2.
The
difficulty
of
the
Cure
is
evident
from
the
inefficacy
of
the
means
used
to
effect
it
.
The
Divine
Authority
of
the
Scripture
,
the
clearest
Reason
,
the
plainest
Experience
,
are
often
used
in
vain
to
reform
the
Covetous
.
Of
a
thousand
Persons
,
in
whom
Covetousness
is
the
regent
Lust
,
scarce
ten
are
cleansed
and
changed
from
covetous
to
be
liberal
.
1.
The
Word
of
God
has
no
commanding
perswasive
power
upon
them
.
The
Word
declares
,
that
Covetousness
is
Idolatry
;
for
it
deposes
God
,
and
places
the
World
,
the
Idol
of
Mens
Heads
and
Hearts
,
in
his
Throne
:
It
deprives
him
of
his
Regalia
,
his
Royal
Prerogatives
,
which
he
has
reserved
to
himself
in
the
Empire
of
the
World
.
He
is
infinitely
jealous
of
our
transferring
them
to
the
Creature
.
Our
highest
Adoration
and
Esteem
,
our
Confidence
and
Trust
,
our
Love
and
Complacency
,
our
Dependance
and
Observance
,
are
entirely
and
essentially
due
to
him
.
Who
in
the
Heaven
can
be
compared
to
the
Lord
?
Who
among
Psal.
89.
6.
the
sons
of
the
mighty
can
be
likened
to
him
?
Whom
have
I
in
Heaven
but
thee
?
Psal.
73.
25.
and
there
is
none
upon
Earth
I
desire
in
comparison
of
thee
.
The
Lord
is
my
portion
,
Lam.
3.
Prov.
18.
10
,
11.
saith
my
Soul
.
The
name
of
the
Lord
is
a
strong
Tower
,
the
righteous
fly
to
it
,
and
are
safe
.
Behold
,
as
the
eyes
of
Servants
look
to
the
hands
of
their
Masters
;
so
our
eyes
wait
upon
the
Lord
our
God
▪
until
he
have
Mercy
upon
us
.
These
Scriptures
are
declarative
of
those
eternal
respects
that
are
due
to
God
from
reasonable
Creatures
;
and
he
is
highly
dishonoured
and
displeased
,
when
they
are
alienated
from
him
.
Now
the
Covetous
deifie
the
World
:
The
rich
Man's
Riches
are
his
strong
City
,
and
as
an
high
Wall
,
in
his
imagination
.
He
will
trust
God
no
farther
than
according
to
visible
supplies
and
means
:
He
takes
not
God
for
his
strength
,
but
trusts
in
the
abundance
of
his
Riches
.
His
Heart
is
possessed
and
polluted
with
the
love
of
the
World
,
and
God
is
excluded
:
Therefore
we
are
commanded
,
not
to
love
the
World
,
nor
the
things
of
it
:
If
any
Man
love
the
World
,
the
love
of
the
Father
is
not
in
him
.
He
is
provok'd
to
Jealousie
,
the
most
severe
and
sensible
Attribute
,
by
the
coldness
of
Mens
Love
.
From
hence
it
appears
how
this
comprehensive
Sin
is
injurious
to
God
.
The
Psalmist
tells
us
,
that
the
Covetous
are
not
only
the
objects
of
God's
Anger
,
but
abhorrence
:
Thus
he
brands
them
,
The
covetous
whom
the
Lord
abhors
.
The
words
are
of
the
most
heavy
signification
.
If
his
Loving-kindness
be
better
than
Life
,
his
Hatred
is
worse
than
Death
.
'T
is
the
root
of
all
Evil
,
in
Persons
of
all
conditions
,
civil
and
sacred
.
This
bribes
those
that
are
in
the
Seat
of
Judgment
,
to
clear
the
guilty
;
and
which
is
a
bolder
Crime
,
to
condemn
the
innocent
.
Of
this
there
is
recorded
a
cruel
and
bloody
▪
Instance
,
in
the
death
of
Naboth
,
occasioned
by
Ahab's
Covetousness
,
This
corrupts
the
Preachers
of
the
Word
,
to
speak
to
the
Lusts
,
not
the
Consciences
of
Men
,
upon
whom
they
have
a
servile
dependance
:
And
as
the
Spirit
of
Delusion
is
never
more
the
Spirit
of
Delusion
,
than
under
the
appearance
of
an
Angel
of
Light
;
so
his
Ministers
are
never
more
his
Ministers
,
than
when
they
pervert
the
Word
of
God
to
support
sinful
Practices
by
corrupt
Principles
.
Covetousness
makes
Men
faint
and
false
in
the
time
of
tryal
:
They
will
save
the
World
with
the
loss
of
their
Souls
.
In
short
,
it
was
the
impulsive
cause
of
a
Sin
of
the
greatest
Guilt
that
ever
was
committed
,
in
betraying
the
Son
of
God
;
and
his
suffering
the
most
cruel
and
ignominious
Death
:
A
Sin
never
to
be
expiated
,
but
by
the
Flames
that
shall
consume
this
World
,
the
place
wherein
he
suffered
.
Covetousness
excludes
all
,
in
whom
't
is
predominant
,
from
the
Kingdom
of
Heaven
.
Lazarus
may
as
soon
be
expelled
from
Abraham's
Bosom
,
as
a
covetous
Man
may
be
received
into
it
.
Be
not
deceived
,
neither
Fornicators
,
nor
Idolaters
,
nor
Effeminate
,
nor
abusers
of
themselves
with
Mankind
,
nor
Thieves
,
nor
Covetous
,
nor
Drunkards
,
nor
Revilers
,
nor
Extortioners
,
shall
inherit
the
Kingdom
of
God
.
A
covetous
Wretch
is
in
as
direct
a
progress
to
Damnation
,
as
the
most
notorious
Sinners
,
guilty
of
the
most
filthy
Lusts
,
natural
and
unnatural
.
Did
Men
believe
and
prize
Heaven
,
how
would
this
terrible
denuntiation
strike
them
through
?
But
what
Tongue
has
so
keen
an
edge
,
as
to
cut
a
passage
through
Rocks
,
the
hardned
Hearts
of
the
Covetous
?
The
Word
cannot
enter
into
the
Conscience
and
Conversation
of
the
Earthly-minded
.
If
you
discourse
to
them
of
Righteousness
and
Judgment
to
come
,
they
are
not
at
leisure
to
hear
,
or
will
not
attend
.
Tell
them
of
another
World
,
when
they
are
ready
to
be
expell'd
from
this
present
World
.
We
have
a
most
convincing
Instance
of
inefficacy
of
Divine
Instruction
upon
the
Covetous
.
Our
Saviour
directed
his
Auditory
to
the
best
use
of
Riches
,
in
doing
Good
to
the
Saints
in
their
Wants
,
that
Luke
10.
14.
after
death
,
they
might
be
introduced
into
everlasting
habitations
:
And
't
is
said
,
that
the
Pharisees
,
who
were
covetous
,
heard
all
these
things
,
and
derided
him
.
They
were
fix'd
in
their
Principles
,
and
resolutions
to
increase
and
secure
their
Wealth
:
They
had
their
Religion
in
numerato
;
Gain
was
their
Godliness
;
and
were
so
strongly
conceited
of
their
own
Wisdom
,
that
they
despised
the
Authority
,
Counsel
,
and
Love
of
the
Son
of
God
.
2.
The
love
of
Money
,
discovered
in
the
heaping
up
Riches
,
and
the
tenacious
humour
in
keeping
them
,
is
directly
contrary
to
the
clearest
Reason
,
and
perfectly
vain
.
The
notion
of
Vanity
consists
either
in
the
change
and
inconstancy
of
things
,
or
when
they
have
not
reasonable
and
worthy
ends
.
In
both
respects
,
Covetousness
is
Vanity
:
For
the
Object
of
that
Passion
is
the
present
World
,
the
sphere
of
mutability
;
and
the
immoderate
Care
and
Labour
to
obtain
and
preserve
it
,
is
not
for
a
solid
,
substantial
,
but
a
mere
imaginary
Good
.
In
this
sense
,
the
most
beautiful
Colours
,
were
there
no
Eyes
to
see
them
,
and
the
sweetest
Sounds
,
were
there
no
Ears
to
hear
them
,
are
Vanities
.
According
to
this
Rule
,
the
greedy
desire
of
Riches
for
Riches
sake
,
which
is
the
most
proper
notion
of
Avarice
,
is
the
most
unreasonable
and
vain
Affection
;
for
it
has
no
end
.
The
Apostle
tells
us
,
that
an
Idol
is
nothing
in
the
World
:
the
matter
of
it
may
be
Gold
or
Silver
,
but
it
has
nothing
of
a
Deity
in
it
.
He
that
worships
it
,
worships
an
Object
not
only
most
unworthy
of
Adoration
,
but
which
has
no
Existence
,
but
in
the
fancy
of
the
Idolater
.
So
he
that
loves
Money
for
it self
,
sets
his
Affection
upon
an
end
that
has
no
Goodness
,
but
in
his
foolish
imagination
,
and
consequently
is
no
true
and
valuable
end
.
This
will
be
evident
,
by
considering
there
is
a
double
end
to
which
Humane
Actions
should
be
directed
;
the
particular
immediate
end
,
and
the
universal
last
end
.
The
particular
end
to
which
Reason
directs
i●
acquiring
Money
,
is
to
supply
us
with
Necessaries
and
Conveniencies
in
the
present
state
;
and
this
is
lawful
,
when
our
Care
and
Labour
to
obtain
it
,
are
not
inordinate
nor
immoderate
.
Fruition
gives
Life
and
Sweetness
to
Possession
.
Solomon
observes
with
a
severe
Reflection
,
There
is
one
of
whose
Labour
there
is
no
end
,
who
is
not
satisfied
with
Riches
,
neither
saith
he
,
for
whom
do
I
labour
,
and
bereave
my
Soul
of
good
;
this
is
also
vanity
,
and
sore
travel
.
If
one
has
a
Cabinet
full
of
Pearls
,
and
has
not
a
Heart
to
make
use
of
them
,
't
is
all
one
as
if
it
were
full
of
Cherry-stones
:
For
there
is
no
true
value
in
the
possession
,
but
in
order
to
the
true
and
noble
use
of
them
.
This
draws
so
deep
of
Folly
,
that
't
is
amazing
that
reasonable
Men
should
love
Money
for
it self
;
but
the
Covetous
have
reprobate
Minds
without
Judgment
,
and
discerning
Faculties
without
using
them
.
2.
The
universal
and
last
end
of
our
Actions
,
consists
in
the
eternal
enjoyment
of
God
.
Now
the
possession
of
the
whole
World
,
is
of
no
advantage
toward
the
obtaining
future
Happiness
:
Nay
,
it
deprives
Men
of
Heaven
,
both
as
the
love
of
the
World-binds
their
Hands
from
the
exercise
of
Charity
,
and
as
it
alienates
their
Hearts
from
the
love
of
God
.
The
present
World
cannot
afford
Perfection
or
Satisfaction
to
an
immortal
Spirit
.
1.
Not
Perfection
.
The
Understanding
is
the
highest
Faculty
in
Man
,
and
raises
him
above
the
order
of
sensible
Creatures
;
and
this
is
exceedingly
debased
by
over-valuing
Earthly
things
.
Indeed
Sense
and
Fancy
,
that
cannot
judge
aright
of
Objects
and
Actions
,
if
they
usurp
the
Judgment-seat
,
the
Riches
of
this
World
appear
very
goodly
and
inestimable
.
There
is
no
Lust
more
degrades
the
eternal
Soul
of
Man
from
the
nobility
of
its
Nature
,
than
Covetousness
:
For
the
Mind
is
denominated
and
qualified
from
the
Objects
,
upon
which
it
is
conversant
.
Now
when
Mens
thoughts
are
groveling
on
the
Earth
,
as
if
there
were
no
spark
of
Heaven
in
them
,
when
their
main
designs
and
contrivances
are
to
amass
Riches
,
they
become
Earthly
,
and
infinitely
fall
short
of
their
original
and
end
.
2.
Riches
cannot
give
Satisfaction
to
the
Soul
,
upon
the
account
of
their
vast
disproportion
to
its
Spiritual
Nature
and
Capacity
,
and
Eternal
Duration
.
You
may
as
reasonably
seek
for
Paradise
under
the
Icy
Poles
,
as
for
full
Contentment
in
Riches
.
The
Kingdoms
of
the
World
,
with
all
their
Treasures
,
if
actually
possess'd
,
cannot
satisfie
the
Eye
,
much
less
the
Heart
.
There
is
no
suitableness
between
a
spiritual
substance
,
and
earthly
things
.
The
Capacity
of
the
Soul
is
as
vast
is
its
Desires
,
which
can
only
be
satisfied
with
Good
truly
infinite
:
But
carnal
Men
,
in
a
delusive
Dream
,
mistake
shadows
for
substance
,
and
thin
appearances
for
realities
.
Besides
,
the
fashion
of
this
World
passes
away
:
Riches
take
wings
,
and
like
the
Eagle
,
fly
to
Heaven
,
or
the
Possessors
of
them
fall
to
the
Earth
.
The
Soul
can
only
be
satisfied
in
the
fruition
of
a
Good
,
as
everlasting
as
its
own
duration
.
In
short
,
the
Favour
of
God
,
the
renewed
Image
of
God
in
the
Soul
,
and
Communion
with
him
,
are
the
Felicity
of
reasonable
Creatures
.
3.
The
plainest
Experience
does
not
convince
the
Covetous
of
their
Folly
,
and
correct
them
.
'T
is
universally
visible
,
that
Riches
cannot
secure
Men
from
Miseries
and
Mortality
:
They
are
like
a
Reed
,
that
has
not
strength
to
support
,
but
sharpness
to
wound
any
one
that
rests
on
it
.
Earthly
Treasures
cannot
secure
us
from
the
Anger
of
God
,
nor
the
Violence
and
Fraud
of
Men.
How
often
are
fair
Estates
ravishd
from
the
Owners
?
But
suppose
they
are
continued
here
to
the
Possessor
,
they
are
not
Antidotes
against
the
malignity
of
a
Disease
;
they
cannot
purchase
a
priviledge
to
exempt
the
Rich
from
Death
.
And
is
he
truly
rich
that
must
be
deprived
of
his
Treasures
when
he
leaves
this
World
,
and
enter
naked
and
solitary
into
the
next
World
,
where
he
will
be
poor
for
ever
?
He
is
rich
that
carries
with
him
Divine
Graces
and
Comforts
,
the
Treasures
of
the
Soul
,
when
he
dyes
,
and
takes
possession
of
the
Inheritance
undefiled
,
that
passes
not
away
.
How
often
do
Worldly
Men
in
their
last
hours
,
when
the
thoughts
of
the
Heart
are
declared
with
most
feeling
,
and
least
affectation
,
condemn
their
unaccountable
Folly
,
for
their
having
set
their
Affections
on
things
below
,
and
neglecting
things
above
;
that
with
such
fervour
and
constancy
they
prosecuted
their
secular
ends
,
and
were
so
coldly
affected
to
eternal
things
,
as
unworthy
of
their
care
and
diligence
?
Those
forlorn
Wretches
in
their
Extremities
,
with
what
significant
and
lively
Expressions
do
they
decry
the
Vanity
of
this
World
,
and
the
Vanity
of
their
Hearts
in
seeking
it
?
'T
is
related
of
Philip
King
of
the
Macedonians
,
that
while
one
was
pleading
before
him
,
he
drop'd
asleep
,
and
waking
on
a
sudden
,
past
Sentence
against
the
righteous
Cause
:
Upon
this
the
injur'd
Person
cryed
out
,
I
appeal
.
The
King
with
Indignation
ask'd
,
To
whom
?
He
reply'd
,
From
your self
sleeping
to
your self
waking
;
and
had
the
Judgment
revers'd
that
was
against
him
.
Thus
in
matters
of
eternal
moment
,
if
there
be
an
Appeal
from
the
sleeping
to
the
waking
Thoughts
of
Men
,
when
Death
opens
their
Eyes
to
see
the
Quid
dignum
stolidis
mentibus
imprecer
,
Opes
honores
ambiant
:
Et
cum
falsa
gravi
mole
parave●int
,
tum
vera
cognoscant
bona
.
Dross
of
false
Treasures
,
and
the
Glory
of
the
true
,
what
a
change
would
it
make
in
their
Minds
,
Affections
and
Actions
?
But
O
Folly
and
Misery
!
they
but
superficially
consider
things
,
till
constrain'd
when
't
is
too
late
.
From
these
Considerations
we
understand
the
Reasons
of
our
Saviour's
declaring
,
'T
is
as
easie
for
a
Camel
to
go
through
the
eye
of
a
needle
,
as
for
a
rich
Man
,
that
trusts
in
his
Riches
,
to
enter
into
the
Kingdom
of
Heaven
.
But
what
is
impossible
with
Men
,
is
possible
with
God
.
He
can
by
so
strong
a
Light
represent
the
Eternal
Kingdom
to
Mens
Minds
,
and
purifie
their
Affections
,
that
they
shall
so
use
the
World
,
that
they
may
enjoy
God
.
We
should
from
hence
be
excited
to
watchfulness
against
this
Sin
.
Our
Saviour
gave
a
double
Caution
to
his
Disciples
,
Take
heed
and
beware
of
Covetousness
.
In
some
,
the
Leprosie
appears
in
their
Foreheads
;
their
Company
,
their
Conversation
,
make
it
evident
,
that
the
World
is
set
in
their
Hearts
:
In
others
,
the
Leprosie
is
in
their
Bosoms
;
their
Affections
are
intensly
and
entirely
set
on
the
World
,
though
the
discovery
is
not
so
visible
:
None
but
the
circumspect
can
be
safe
.
In
order
to
the
mortifying
this
Lust
,
the
following
means
,
with
the
Divine
Blessing
,
will
be
very
useful
.
The
inward
causes
of
the
greedy
desires
and
tenacious
humour
of
the
Covetous
,
are
the
irregular
esteem
of
Riches
,
and
consequently
,
the
jealousie
of
losing
what
is
so
highly
valued
;
and
sollicitude
to
prevent
all
possible
future
wants
.
Now
to
take
away
these
causes
,
consider
,
1.
There
are
Treasures
infinitely
more
precious
and
durable
,
and
more
worthy
of
our
esteem
and
love
,
than
all
the
Gold
that
is
drawn
from
the
Mines
in
Peru
,
the
true
inrichments
of
the
Soul
;
without
which
a
Man
,
possess'd
of
all
the
Wealth
of
the
Flota
,
is
not
rich
towards
God
,
but
wretched
,
and
miserable
,
Rev.
3.
and
poor
,
and
blind
,
and
naked
.
God
offers
himself
to
be
our
Portion
,
who
is
rich
in
all
Perfections
,
whose
Treasures
are
unsearchable
and
unwasted
:
If
we
seek
his
Love
,
and
Grace
to
love
him
,
we
shall
inherit
substance
and
durable
Riches
.
The
Apostle
,
when
the
scales
were
fallen
from
his
Eyes
,
discovered
such
an
excellency
in
the
knowledge
of
Christ
,
that
he
counted
all
things
loss
and
dung
,
that
he
might
have
an
interest
in
him
.
This
eminent
advantage
there
is
in
seeking
Heavenly
Treasures
,
we
shall
certainly
obtain
them
,
and
never
be
deprived
of
them
;
whereas
the
most
eager
pursuit
of
Earthly
Riches
,
is
uncertainly
successful
;
and
if
we
do
acquire
them
,
they
will
certainly
be
lost
.
Now
as
inward
bleeding
that
endangers
Life
,
is
stop'd
by
revulsion
,
in
opening
a
Vein
;
so
if
the
stream
of
our
Affections
be
directed
to
things
above
,
it
will
stop
their
impetuous
current
to
things
below
.
2.
The
liberal
use
of
Riches
for
the
Glory
of
God
,
and
in
Charity
to
others
,
is
the
best
means
to
secure
the
tenure
of
our
Temporal
Possessions
:
For
the
neglect
of
paying
the
Tribute
we
owe
to
God
,
makes
a
forfeiture
of
our
Estates
;
and
he
can
by
Right
and
Power
resume
them
in
a
moment
.
Besides
,
there
is
no
Epithet
more
proper
to
be
joyn'd
with
Riches
,
than
uncertain
.
Is
that
Man
certainly
rich
,
whose
entire
Estate
is
in
a
Ship
,
sailing
through
dangerous
Seas
,
and
open
to
frequent
Piracies
?
There
is
no
greater
a
distance
between
a
Tempest
and
a
Shipwrack
,
than
between
often
and
always
.
Innumerable
Disasters
are
imminent
,
and
nearly
threaten
the
undoing
of
the
richest
Man
:
But
God
who
commands
the
Winds
and
the
Seas
,
and
governs
the
Wills
of
Men
,
whose
Providence
orders
the
most
fortuitous
Events
,
has
promised
,
that
the
liberal
Man
,
who
deviseth
liberal
things
,
he
shall
stand
:
He
has
a
special
Protection
;
and
as
he
is
like
to
God
in
giving
,
so
he
shall
be
in
not
being
poorer
for
his
giving
.
The
Apostle
incourages
Christians
not
to
be
covetous
,
by
this
Argument
,
God
has
said
,
I
will
never
leave
thee
,
nor
forsake
thee
.
We
may
firmly
rely
on
his
Promise
;
for
Truth
is
the
foundation
of
trust
,
and
rest
on
his
Providence
which
is
Omnipotent
.
Add
to
this
Consideration
,
there
is
an
accessional
security
to
the
Charitable
from
the
assistance
of
others
.
Man
is
sociable
by
instinct
,
and
the
civil
Life
that
is
proper
to
him
,
will
be
dissolv'd
without
mutual
assistance
.
'T
is
order'd
by
the
Rule
of
Providence
,
that
there
is
no
Man
so
compleatly
sufficient
in
himself
,
so
absolutely
and
independently
happy
,
but
he
wants
the
Counsel
,
the
Courage
,
the
Help
of
others
.
'T
is
usual
,
that
he
who
possesses
most
can
do
less
,
and
that
he
that
has
less
can
do
more
:
From
hence
it
follows
,
that
the
Wealth
of
the
one
,
and
the
Strength
of
the
other
,
the
giving
that
wherein
one
abounds
,
and
the
receiving
that
which
the
other
wants
,
makes
such
an
equipoise
between
the
Rich
and
the
Poor
,
that
they
cannot
be
disjoyn'd
.
Experience
declares
,
there
is
nothing
does
more
endear
and
engage
the
Affections
of
others
to
us
,
than
acts
of
Kindness
.
Beneficence
joyn'd
with
Innocence
,
render
Men
venerable
and
amiable
,
conciliate
Esteem
and
Love
;
for
a
good
Man
one
would
even
dare
to
dye
:
Whereas
the
Covetous
and
Incompassionate
,
not
only
provoke
God
,
(
for
he
that
abuses
a
Benefit
despises
the
Benefactor
,
and
by
imprisoning
their
Treasures
without
doing
Good
,
the
abuse
is
as
real
,
as
by
riotous
wasting
them
)
but
are
exposed
to
Hatred
and
Contempt
;
and
if
a
Disaster
surprises
them
,
a
secret
Joy
touches
the
Hearts
of
others
.
2.
'T
is
a
means
to
increase
Riches
▪
'T
is
a
Rule
not
only
in
Spirituals
,
but
in
Temporals
,
As
a
Man
sows
so
he
shall
reap
,
both
in
the
Recompences
of
Justice
,
and
the
Rewards
of
Mercy
:
He
that
sows
bountifully
shall
reap
bountifully
.
Charity
is
a
productive
Grace
,
that
enriches
the
giver
more
than
the
receiver
.
Honour
the
Lord
with
thy
substance
,
and
the
first
fruits
of
thy
increase
,
Prov.
3.
9
,
10.
so
shall
thy
Barns
be
filled
with
plenty
,
and
thy
Presses
burst
out
with
new
Wine
.
He
that
gives
to
the
Poor
,
lends
to
the
Lord
:
He
signs
himself
our
Debtor
for
what
is
laid
out
for
him
,
and
he
will
pay
it
with
Interest
;
not
only
with
Eternal
Treasures
hereafter
,
but
in
outward
Blessings
here
.
Riches
obtain'd
by
regular
means
,
are
the
effects
and
effusions
of
his
Bounty
;
but
sometimes
by
admirable
ways
,
he
gives
a
present
Reward
,
as
by
his
own
Hand
.
As
there
are
numerous
Examples
of
God's
blasting
the
Covetous
,
either
by
a
gangrene
in
their
Estates
,
that
consumes
them
before
their
Eyes
,
or
by
the
Luxury
and
Profuseness
of
their
Children
;
so
't
is
as
visible
he
prospers
the
Merciful
,
sometimes
by
a
secret
Blessing
dispensed
by
an
invisible
Hand
,
and
sometimes
in
succeeding
their
diligent
Endeavours
in
their
Callings
.
But
't
is
objected
,
the
Liberal
are
not
always
prosperous
.
To
this
a
clear
Answer
may
be
given
.
1.
External
Acts
of
Charity
may
be
performed
from
vicious
motives
,
without
a
mixture
of
internal
Affections
,
which
make
them
accepted
of
God
.
2.
Supposing
a
Christian
abounds
in
Works
of
Charity
,
and
is
not
rewarded
here
,
this
special
Case
does
not
infringe
the
truth
of
God's
Promise
;
for
Temporal
Promises
are
to
be
interpreted
with
an
exception
,
unless
the
Wisdom
and
Love
of
God
sees
it
better
not
to
bestow
them
:
But
he
always
rewards
them
in
kind
,
or
eminently
in
giving
more
excellent
Blessings
.
The
Crown
of
Life
is
a
reward
more
worthy
the
desires
of
a
Christian
,
than
the
things
of
this
World
.
Our
Saviour
assures
the
young
Man
,
Sell
all
,
and
give
to
the
Poor
,
and
thou
shalt
have
Treasure
in
Heaven
.
Eternal
Hopes
are
infinitely
more
desirable
than
Temporal
Possessions
.
The
Apostle
charges
1
Tim.
6.
18
,
19.
the
Rich
to
do
good
,
to
be
rich
in
good
works
,
ready
to
distribute
,
willing
to
communicate
,
laying
up
for
themselves
a
good
foundation
,
(
not
of
merit
but
assurance
)
against
the
time
to
come
,
laying
hold
of
Eternal
Life
.
If
I
could
direct
the
Covetous
,
how
to
exchange
a
weight
of
Silver
for
an
equal
weight
of
Gold
,
or
a
weight
of
Gold
for
an
equal
weight
of
Diamonds
,
how
attentively
would
they
hear
,
and
earnestly
follow
such
profitable
Counsel
?
But
what
comparison
is
there
between
Earthly
and
Heavenly
Treasures
?
Godliness
,
of
which
the
Grace
of
Charity
is
an
excellent
part
,
is
profitable
for
all
things
;
it
makes
our
Profit
eternally
profitable
.
'T
is
the
Wisdom
as
well
as
Duty
of
Believers
,
to
lay
up
Treasures
,
not
on
Earth
,
the
Land
of
their
Banishment
,
but
in
the
Coelestial
Country
,
the
Place
of
their
Nativity
.
CHAP.
III.
Pride
considered
in
its
nature
,
kinds
,
and
degrees
.
It
consists
in
an
immoderate
Appetite
of
Superiority
.
'T
is
Moral
or
Spiritual
.
Arrogance
,
Vain-glory
,
and
Ambition
,
are
branches
of
it
.
A
secret
undue
conceit
of
our
own
Excellencies
,
the
inordinate
desire
of
Praise
,
the
aspiring
after
high
Places
,
and
Titles
of
Honour
,
are
the
effects
of
Pride
.
Spiritual
Pride
considered
.
A
presuming
upon
self-fufficiency
▪
to
obtain
Mens
Ends
:
A
relyance
upon
their
own
direction
and
ability
to
accomplish
their
Designs
.
Sins
committed
with
design
and
deliberation
are
from
Insolence
.
A
vain
Presumption
of
the
goodness
of
Mens
Spiritual
Estates
.
Pride
is
in
the
front
of
those
Sins
that
God
hates
.
Pride
is
odious
in
the
sight
of
Men.
The
difficulty
of
the
Cure
apparent
from
many
Considerations
.
The
proper
means
to
allay
the
Tumour
of
Pride
.
4.
PRide
of
Life
is
join'd
with
the
Lusts
of
the
Flesh
,
and
the
Lust
of
the
Eyes
.
Pride
destroyed
both
Worlds
;
it
transformed
Angels
into
Devils
,
and
expelled
them
from
Heaven
;
it
degraded
Man
from
the
honour
of
his
Creation
,
into
the
condition
of
the
Beasts
that
perish
,
and
expell'd
him
from
Paradise
.
I
will
consider
the
nature
,
several
kinds
and
degrees
of
it
,
and
the
means
to
purge
us
from
it
.
The
nature
of
this
Vice
consists
in
an
irregular
and
immoderate
appetite
of
Superiority
,
and
has
two
parts
:
The
one
is
the
affectation
of
Honour
,
Dignity
and
Power
,
beyond
their
true
value
and
worth
;
the
other
is
,
the
arrogating
them
as
due
to
a
person
beyond
his
just
desert
.
The
kinds
of
it
are
Moral
and
Spiritual
,
which
are
sometimes
concealed
in
the
Mind
and
Will
,
but
often
declar'd
in
the
Aspect
and
Actions
.
Accordingly
't
is
either
Arrogance
that
attributes
an
undue
preheminence
to
a
Mans
self
,
and
exacts
undue
respects
from
others
;
or
Vain-glory
,
that
affects
and
is
fed
with
Praise
;
or
Ambition
,
that
hotly
aspires
after
high
Places
,
and
Titles
of
Precedency
and
Power
:
All
which
are
comprised
in
the
universal
name
of
Pride
.
1.
Pride
includes
a
secret
conceit
of
our
own
Excellencies
,
which
is
the
root
of
all
its
branches
.
Self
love
is
so
natural
,
and
deeply
impress'd
in
the
Heart
,
that
there
is
no
Flatterer
more
subtle
and
conceal'd
,
more
easily
and
willingly
believ'd
,
than
this
Affection
.
Love
is
blind
towards
others
,
and
more
towards
ones
self
.
Nothing
can
be
so
intimate
and
dear
,
as
when
the
Lover
,
and
the
Person
beloved
are
the
same
.
This
is
the
Principle
of
the
high
Opinion
,
and
secret
Sentiments
Men
entertain
of
their
own
special
worth
.
The
Heart
is
deceitful
above
all
things
,
and
above
all
things
deceitful
to
it self
.
Men
look
into
the
inchanting
glass
of
their
own
Fancies
,
and
are
vainly
enamour'd
with
the
false
reflection
of
their
excellencies
.
Self
▪
love
hinders
the
sight
of
those
Imperfections
,
which
discovered
,
would
lessen
the
liberal
esteem
of
themselves
.
The
Soul
is
a
more
obscure
Object
to
its
Eye
,
than
the
most
distant
Stars
in
the
Heavens
.
Seneca
tells
of
some
that
had
a
strange
Infirmity
in
their
Eyes
,
that
where-ever
they
turn'd
,
they
encountered
the
visible
moving
image
of
themselves
.
Of
which
he
gives
this
Reason
;
It
proceeds
from
Infirmavis
Oculorum
,
non
potest
ne
proximum
aerem
perrumpere
,
sed
resistit
.
Sen.
lib.
preternat
quaest.
the
weakness
of
the
visive
Faculty
,
that
for
want
of
Spirits
derived
from
the
Brain
,
cannot
penetrate
through
the
diaphonous
Air
,
to
see
Objects
;
but
every
part
of
the
Air
is
a
reflecting
glass
of
themselves
.
That
which
he
conjectured
to
be
the
cause
of
the
Natural
Infirmity
,
is
most
true
of
the
Moral
,
the
Subject
of
our
Discourse
.
'T
is
from
the
weakness
of
the
Mind
,
that
the
judicative
Faculty
does
not
discover
the
worth
of
others
,
but
sees
only
a
Man's
self
,
as
singular
in
Perfections
,
and
none
superiour
,
or
equal
,
or
near
to
him
.
A
proud
Man
will
take
a
rise
from
any
advantage
to
foment
Pride
:
Some
from
the
perfections
of
the
Body
,
Beauty
or
Strength
;
some
from
the
circumstance
of
their
Condition
,
Riches
or
Honour
;
and
every
one
thinks
himself
sufficiently
furnish'd
with
Understanding
:
For
Reason
being
the
distinguishing
excellency
of
a
Man
from
the
Brutes
,
a
defectiveness
in
that
is
very
disgraceful
,
and
the
title
of
Fool
,
the
most
stinging
reproach
;
as
is
evident
by
our
Saviour's
gradation
:
Whoever
is
angry
with
his
Brother
without
a
cause
is
liable
to
Judgment
;
whoever
says
racha
,
that
expresses
his
Anger
contumeliously
,
is
subject
to
the
Council
;
but
whoever
shall
say
fool
,
shall
be
punish'd
with
Hell-fire
.
Therefore
Men
are
apt
to
presume
of
their
intellectual
Abilities
:
One
says
,
I
have
not
Learning
,
as
those
who
are
pale
with
Study
,
and
whose
Lamps
shine
at
midnight
,
but
I
have
a
stock
of
Natural
Reason
;
or
I
have
not
a
quick
Apprehension
,
but
I
have
a
solid
Judgment
;
I
have
not
Eloquence
,
but
I
speak
good
Sense
.
The
high
conceit
of
Mens
own
worth
declares
it self
several
ways
:
Sometimes
't
is
transparent
in
the
Countenance
;
There
is
a
Generation
,
O
how
lofty
are
their
Eyes
,
and
their
Eye-lids
are
lifted
up
.
Sometimes
't
is
manifest
in
haughty
Carriage
:
If
others
do
not
express
eminent
respects
to
them
,
't
is
resented
as
a
neglect
and
injury
.
Their
Apparel
at
first
made
to
hide
Shame
,
proclaims
their
Pride
.
2.
An
inordinate
desire
of
Reputation
and
Praise
,
is
another
branch
of
Pride
.
The
desire
of
Praise
is
sowed
in
the
Humane
Nature
for
excellent
ends
;
to
restrain
them
from
those
alluring
Lusts
that
will
ruine
their
Reputation
,
and
to
excite
them
to
do
things
noble
and
beneficial
to
the
Publick
.
Praise
,
the
reward
of
doing
good
,
is
a
powerful
incentive
to
improve
and
secure
the
civil
Felicity
.
The
wise
King
tells
us
,
A
good
Name
is
rather
to
be
chosen
than
great
Riches
.
'T
is
a
recompense
God
has
promised
,
The
upright
shall
be
praised
.
The
Apostle
excites
us
to
strive
after
universal
Holiness
,
by
motives
from
Reputation
,
as
well
as
from
Conscience
;
Whatsoever
things
are
true
,
for
Conscience
,
honest
,
for
Fame
,
whatsoever
are
just
and
pure
,
for
Conscience
,
whatsoever
are
lovely
,
for
Esteem
,
if
there
be
any
vertue
in
our selves
,
and
praise
from
others
,
to
propagate
it
,
thinks
on
these
things
.
But
the
inflamed
desire
of
praise
from
men
,
the
being
incens'd
against
others
as
envious
or
enemies
that
deny
it
,
the
assuming
it
for
unworthy
Causes
,
(
where
there
is
no
true
Virtue
,
there
is
no
just
Praise
)
the
terminating
it
on
our selves
,
and
not
transferring
it
to
God
,
are
the
effects
of
a
vain-glorious
Mind
.
Pride
,
undervalues
Goodness
in
it self
,
and
respects
it
only
for
the
shadow
that
attends
it
.
Praise
is
a
Musick
so
inchanting
,
that
it
inclines
Men
to
believe
that
to
be
true
which
is
pleasing
,
and
which
they
destre
others
should
believe
to
be
true
.
A
Philosopher
,
when
a
Box
of
Ointment
of
precious
Composition
was
presented
to
him
,
feeling
his
Spirits
reviv'd
with
its
Fragrancy
,
broke
forth
with
indignation
against
those
Effeminate
persons
that
perfume
their
Hair
and
Habits
with
it
for
vicious
ends
,
and
made
the
use
of
it
disgraceful
.
But
when
praise
,
that
is
so
sweet
and
powerful
a
motive
to
encourage
generous
Minds
to
the
exploits
of
Vertue
,
is
bestowed
on
worthless
persons
,
't
is
more
detestable
.
The
poisonous
flowers
of
false
praise
are
pernicious
to
those
who
are
deceiv'd
and
pleas'd
with
them
.
'T
is
the
infellcity
of
those
who
are
in
the
highest
dignity
,
to
whom
't
is
uneasie
to
descend
into
themselves
,
and
take
a
sincere
serious
view
of
their
internal
State
,
and
to
whom
Truth
is
harsh
and
displeasing
,
they
are
in
great
danger
of
being
Corrupted
by
Flatterers
.
Flattery
is
the
familiar
figure
of
those
who
Address
to
Princes
:
Sometimes
by
fine
Fraud
and
unsuspected
Artifice
they
give
the
Countenance
of
Truth
to
a
Lye
,
in
representing
them
to
excel
in
Wisdom
and
Vertue
.
But
if
Princes
be
so
vain-glorious
,
that
moderate
praise
is
esteem'd
a
diminution
to
their
Greatness
,
and
only
the
strongest
perfumes
affect
their
Sense
,
they
will
represent
them
as
half
Deities
,
as
second
Suns
to
the
World
.
'T
was
the
judicious
observation
of
Galba
in
his
Discourse
with
Piso
,
whom
he
design'd
to
be
his
Successor
in
the
Empire
of
Rome
.
We
speak
Etiam
ego
ac
tu
simplicissime
inter
nos
hodie
loquimur
;
ceteri
libentias
cum
Fortuna
nostra
,
quam
nobiscum
.
Tacit.
Hist.
l.
1.
with
simplicity
between
our selves
;
but
others
will
rather
speak
with
our
State
than
with
our
Persons
.
In
short
,
all
that
have
an
eminent
advantage
to
bestow
Favours
and
Benefits
are
liable
to
be
deceived
by
Flatterers
,
who
are
like
Concave-Glasses
,
that
represent
small
Objects
in
an
exorbitant
Figure
:
They
will
feed
the
Humours
of
those
upon
whom
they
depend
,
and
speak
things
pleasing
to
them
,
and
profitable
to
themselves
.
'T
is
their
surest
security
to
remember
,
that
Flatterers
have
a
double
Tongue
,
and
speak
with
one
to
them
,
and
with
another
of
them
.
In
short
,
Vertue
like
the
Sun
is
crown'd
with
its
own
Beams
,
and
needs
no
foreign
Lustre
;
and
it
argues
a
sound
Mind
to
esteem
Praise
as
a
resultance
from
Vertue
,
and
Vertue
for
it self
:
But
a
proud
Man
as
proud
,
prefers
the
praise
and
shadow
of
Vertue
before
the
reality
:
As
a
vain
Woman
would
rather
wear
a
counterfeit
Necklace
that
is
esteem'd
true
,
than
one
of
the
finest
Oriental
Pearls
that
is
esteem'd
counterfeit
.
3.
Ambition
,
or
the
hot
aspiring
after
high
Places
,
and
Titles
of
Precedency
and
Power
,
is
another
branch
of
Pride
.
The
desire
of
Superiority
in
this
instance
,
is
so
natural
and
universal
,
that
't
is
manifest
in
Persons
of
the
lowest
Rank
:
Servants
,
Shepherds
,
Labourers
,
desire
Power
over
others
in
their
condition
.
'T
is
like
Fire
,
the
more
't
is
fed
the
more
Facit
avidos
nimis
faelicitas
,
nec
tam
temperatae
cupiditates
,
ut
in
eo
quod
contigit
de
sinant
.
Sen.
't
is
increas'd
.
Ambition
,
if
reinforc'd
by
Emulation
,
will
venture
through
foul
ways
,
by
Treachery
,
by
Oppression
,
and
by
Indignities
,
to
obtain
Dignity
.
If
any
cross
accident
spoil
their
Feathers
of
flying
to
their
mark
,
they
fall
into
Melancholy
:
Praemia
virtutum
,
quia
velocius
erat
viciis
adeptus
.
Tac.
If
any
Competitors
be
preferr'd
,
they
are
ready
to
say
,
't
was
not
Vertue
or
Merit
,
but
Favour
and
Fortune
that
advanc'd
them
;
and
that
their
own
desert
makes
them
unfortunate
;
according
to
the
two
properties
of
Pride
,
to
exalt
themselves
,
and
depress
others
.
1.
Spiritual
Pride
is
distinguish'd
from
Moral
,
as
it
more
directly
and
immediately
dishonours
God
.
'T
is
true
,
Pride
is
the
Poison
of
every
Sin
;
for
in
transgressing
the
Divine
Law
,
Men
preferr
the
pleasing
their
corrupt
Wills
and
depraved
Appetites
,
before
the
obeying
the
sovereign
and
holy
Will
of
God
:
But
in
some
Sins
there
is
a
more
immediate
and
explicit
contempt
of
God
,
and
especially
in
Pride
.
Sins
of
this
nature
exceedingly
provoke
and
kindle
his
Displeasure
.
1.
When
Men
presume
upon
a
self-sufficiency
of
Counsel
,
or
Power
,
or
Riches
,
to
obtain
their
ends
.
This
Sin
was
charged
upon
Senacherib
;
I
will
punish
Isa.
10.
12
,
13.
the
fruit
of
the
proud
Heart
of
the
King
of
Assyria
,
and
the
glory
of
his
high
looks
:
For
he
saith
,
By
the
strength
of
my
Hand
I
have
done
it
,
and
by
my
Wisdom
I
am
prudent
.
The
Folly
is
equal
to
the
Impiety
;
as
't
is
express'd
by
the
Prophet
,
Shall
the
Axe
boast
against
him
that
hews
with
it
?
Or
the
Sand
magnifie
himself
against
him
that
shaketh
it
?
Thus
God
speaks
to
Pharaoh
King
of
Egypt
,
Behold
I
am
against
thee
,
the
great
Dragon
that
lyes
in
the
midst
of
his
waters
,
which
has
said
,
my
River
is
mine
own
,
(
O
blasphemer
!
)
and
I
have
made
it
for
my self
.
Thus
Nebuchadnezzar
boasted
,
walking
in
his
Palace
,
Is
not
this
great
Babylon
,
that
I
have
built
for
the
House
of
my
Kingdom
,
by
the
might
of
my
Power
and
the
glory
of
my
Majesty
?
I
have
laid
the
Foundations
thereof
on
the
centre
of
the
Earth
,
and
raised
its
Towers
to
the
Heavens
.
This
Pride
is
attended
with
relyance
and
confidence
in
their
own
direction
to
contrive
,
and
ability
to
accomplish
their
designs
;
and
with
assuming
the
glory
of
all
their
success
intirely
to
themselves
.
The
proud
manage
their
affairs
independently
upon
the
Providence
of
God
,
who
is
the
Author
of
all
our
Faculties
and
the
efficacy
of
them
,
and
totally
neglect
the
two
essential
parts
of
Natural
Religion
,
Prayer
and
Praise
;
or
very
slightly
perform
the
external
part
,
without
those
inward
Affections
that
are
the
Spirit
and
Life
of
them
.
'T
was
the
wise
Prayer
of
Agar
,
Give
me
not
Riches
,
lest
I
be
full
,
and
deny
thee
.
God
strictly
cautions
his
People
against
this
dangerous
Sin
,
Beware
thou
forget
not
the
Lord
,
Deut.
8.
17
,
18.
and
say
in
thy
Heart
,
my
power
and
the
might
of
my
Hand
,
hath
gotten
me
this
Wealth
:
Remember
't
is
he
that
gives
the
power
to
get
Riches
.
And
't
is
equally
dangerous
,
lest
Men
should
attribute
Victories
or
Prosperity
,
in
any
kind
,
to
their
own
Counsel
and
Resolution
,
their
Prudence
and
Power
,
without
humble
and
thankful
observing
and
acknowledging
the
Divine
Providence
,
the
fountain
and
original
of
all
our
Blessings
.
(
2.
)
Whatever
the
kinds
of
Sin
be
,
when
committed
against
knowledge
with
design
and
deliberation
,
they
proceed
from
Insolence
and
Obstinacy
.
The
Israelites
are
charged
with
this
aggravation
in
their
sinning
;
They
dealt
proudly
Neh.
9.
16
,
17.
and
harden'd
their
necks
,
and
harken'd
not
to
the
Commandments
,
and
refused
to
obey
.
Proud
Sinners
are
introduced
boasting
;
Our
Tongues
are
our
own
,
who
is
Lord
over
us
?
They
will
endure
no
restraints
,
but
are
lawless
and
loose
,
as
if
they
were
above
fear
and
danger
.
'T
is
true
,
there
are
few
so
prodigiously
wicked
as
to
speak
thus
;
but
Mens
Actions
have
a
language
as
declarative
as
their
Words
:
And
sinning
presumptuously
with
a
high
hand
,
is
constructively
a
denyal
,
and
despising
of
the
Dominion
and
Power
of
the
Law-giver
;
as
if
he
had
no
right
to
command
,
nor
strength
to
vindicate
,
the
Honour
of
his
despised
Deity
.
In
the
last
Judgment
the
Punishment
of
rebellious
Sinners
will
be
according
to
the
Glory
of
God's
Majesty
,
and
the
extent
of
his
Power
that
was
contemned
and
vilified
by
them
.
3.
When
Divine
Judgments
are
sent
to
correct
the
dissolute
disorders
of
the
World
,
and
Sinners
should
with
tenderness
and
trembling
hear
the
Voice
of
the
Rod
,
and
who
has
appointed
it
,
yet
they
proceed
in
their
Wickedness
,
as
if
God
were
not
always
Present
to
see
their
Sins
,
nor
Pure
to
hate
them
,
nor
Righteous
to
exact
a
severe
Judgment
for
them
,
nor
Powerful
to
inflict
it
;
this
argues
intolerable
Pride
and
Obstinacy
.
God
and
Sinners
are
very
unequal
Enemies
:
The
effects
of
his
Displeasure
should
be
received
with
obsequiousness
,
not
with
obduration
:
Therefore
the
Apostle
puts
that
confounding
Question
,
Do
you
provoke
the
Lord
to
jealousie
,
are
you
stronger
than
he
?
Can
you
encounter
with
offended
Omnipotence
?
To
despise
his
Anger
is
as
provoking
as
to
despise
his
Love
.
'T
is
astonishing
,
that
Dust
and
Ashes
should
rise
to
such
an
incorrigible
heighth
of
Pride
,
as
to
fly
in
the
Face
of
God
:
Who
ever
hardned
himself
against
him
,
and
prospered
?
All
that
are
careless
of
God's
design
to
reform
them
by
Afflictions
,
that
seek
for
relief
in
diverting
Business
or
Pleasures
,
provoke
God
to
more
severe
inflictions
of
his
Anger
:
But
those
surly
proud
Natures
that
are
exasperated
by
Sufferings
,
and
wrestle
with
the
strongest
Storms
,
are
in
combination
with
the
stubborn
Spirits
of
Hell
,
and
shall
have
their
portion
with
them
.
Lastly
,
When
Men
have
a
vain
presumption
of
the
goodness
of
their
spiritual
state
,
of
the
degrees
of
their
Goodness
,
and
their
stability
in
Goodness
,
not
sensible
of
their
continual
want
of
renewed
supplies
from
Heaven
,
they
are
guilty
of
spiritual
Pride
.
Of
this
there
are
two
Instances
in
Scripture
;
the
one
in
the
Church
of
lukewarm
Laodicea
,
the
other
in
the
Pharisee
,
mentioned
by
our
Saviour
.
The
first
said
,
I
am
rich
,
Rev.
3.
and
increased
in
goods
,
and
have
need
of
nothing
;
and
knowest
not
,
that
thou
art
wretched
,
and
poor
,
and
miserable
,
and
blind
,
and
naked
.
The
Pharisee
,
to
raise
the
esteem
of
his
own
Goodness
,
stands
upon
comparison
with
others
,
whose
Vices
may
be
a
foil
to
his
seeming
Graces
:
He
said
,
I
am
not
as
other
Men
are
,
Extortioners
,
Adulterers
,
or
even
as
this
Publican
.
'T
is
true
,
he
superficially
thanks
God
,
but
the
air
of
Pride
transpires
through
his
Devotion
,
by
valuing
himself
above
others
worse
than
himself
;
as
if
his
own
Vertues
were
the
productive
cause
of
his
distinguishing
Goodness
.
If
Humility
be
not
mix'd
in
the
exercise
of
every
Grace
,
't
is
of
no
value
in
God's
esteem
:
The
humble
unjust
Publican
was
rather
justified
than
the
proud
Pharisee
.
This
spiritual
Pride
is
very
observable
in
the
superstitious
,
who
measuring
Divine
Things
with
Humane
,
from
that
mixture
of
imaginations
,
introduce
carnal
Rites
into
the
Worship
of
God
,
and
value
themselves
upon
their
opinionative
Goodness
:
They
mistake
the
swelling
of
a
Dropsie
for
substantial
growth
,
and
presume
themselves
to
be
more
holy
than
others
,
for
their
proud
singularity
.
Superstition
is
like
Ivy
,
that
twines
about
the
Tree
,
and
is
its
seeming
ornament
,
but
drains
its
vital
Sap
;
and
under
its
verdant
Leaves
covers
a
Carcass
:
Thus
carnal
Ceremonies
seem
to
adorn
Religion
,
but
really
dispirit
,
and
weaken
its
efficacy
.
Pharisaical
Pride
is
fomented
by
a
zealous
observance
of
things
uncommanded
in
Religion
,
neither
pleasing
to
God
,
nor
profitable
to
Men.
On
the
contrary
,
some
Visionaries
pretend
to
such
a
sublimity
of
Grace
and
eminent
Sanctity
,
that
they
are
above
the
use
of
Divine
Ordinances
:
They
pretend
to
live
in
immediate
Communion
with
God
,
as
the
Angels
;
and
dazled
with
specious
Spiritualities
,
they
neglect
Prayer
,
hearing
the
Word
,
and
receiving
the
Sacrament
,
the
means
of
growing
in
Grace
,
as
if
they
were
arrived
at
Perfection
.
This
is
the
effect
of
spiritual
Pride
and
Delusion
.
For
the
mortifying
this
vicious
Disposition
,
consider
that
Pride
is
in
a
high
degree
injurious
and
provoking
to
God
.
An
ordinary
Malefactor
breaks
the
King's
Laws
,
but
a
Rebel
strikes
at
his
Person
and
Crown
.
The
first
and
great
Commandment
is
to
honour
God
with
the
highest
Esteem
and
Love
,
with
the
most
humble
Adoration
;
consequently
,
the
greatest
Sin
is
the
despising
his
Majesty
,
and
obscuring
his
Glory
.
There
is
no
Sin
more
clearly
opposite
to
Reason
and
Religion
:
For
the
most
essential
duty
and
character
of
an
understanding
Creature
,
is
dependance
and
observance
of
God
as
the
first
cause
and
last
end
of
all
things
;
receiving
with
thankfulness
his
Benefits
;
and
referring
them
all
to
his
Glory
.
Pride
contradicts
natural
Justice
,
by
intercep●ing
the
grateful
affectionate
ascent
of
the
Soul
to
God
,
in
celebrating
his
Greatness
and
Goodness
.
A
proud
Man
constructively
puts
himself
out
of
the
number
of
God's
Creatures
,
and
deserves
to
be
excluded
from
his
tender
Providence
.
The
Jealousie
of
God
,
his
most
severe
and
sensible
Attribute
,
is
kindled
for
this
revolture
of
the
Creature
from
its
Duty
,
and
the
depriving
him
of
his
proper
Glory
.
'T
is
true
,
Gods
declarative
Glory
is
not
profitable
to
him
:
But
he
will
not
give
his
glory
to
another
,
nor
permit
another
to
usurp
it
:
his
Concession
and
Consent
would
be
directly
contrary
to
the
Eternal
Rule
of
Righteousness
,
and
therefore
impossible
without
the
denial
of
himself
.
Pride
is
in
the
Front
of
those
Sins
which
God
hates
,
and
are
an
Abomination
to
him
:
A
proud
look
,
that
is
seldom
disjoin'd
from
a
proud
Heart
.
God
looks
upon
Prov.
6.
16.
the
proud
afar
off
with
a
holy
Disdain
:
He
resists
the
Proud
.
Pride
is
the
most
pernicious
of
all
Vices
:
for
whereas
any
single
Vice
is
opposite
to
its
contrary
Vertue
:
Uncleanness
expels
Chastity
;
Covetousness
,
Liberality
;
Pride
,
like
an
infectious
Disease
,
taints
the
sound
parts
,
Corrupts
the
Actions
of
every
Vertue
,
and
deprives
them
of
their
true
Grace
and
Glory
.
Pride
is
so
offensive
to
God
,
that
he
sometimes
permits
his
Children
to
fall
into
sins
of
another
kind
to
Correct
Pride
.
And
he
is
an
unskilful
Physician
that
Cures
one
Disease
by
a
worse
.
When
the
Apostle
was
liable
to
the
temptation
of
Pride
,
for
his
Coelestial
Visions
,
Satan
was
permitted
to
buffet
him
.
A
strange
Dispensation
,
that
the
Prince
of
Pride
was
let
loose
to
instruct
him
in
Humility
.
The
fearful
Examples
of
God's
Wrath
upon
the
Proud
,
most
convincingly
prove
how
odious
they
are
in
his
sight
.
The
Angels
fell
by
Pride
,
and
are
the
most
cursed
creatures
of
the
Creation
,
and
bound
with
Chains
of
Darkness
to
the
Judgment
of
the
Great
Day
.
Adam
was
sick
of
the
same
Disease
,
which
involv'd
him
and
his
Progeny
under
the
Sentence
of
the
first
and
second
Death
.
How
many
great
Kings
,
for
the
insolent
forgetfulness
of
their
frail
Condition
,
were
by
Divine
Vengeance
cast
down
from
the
heighth
of
their
Glory
,
and
made
spectacles
of
ignominious
Misery
.
The
proud
and
stubborn
Pharaoh
that
defy'd
the
Almighty
,
and
said
,
Who
is
the
Lord
,
that
I
should
obey
him
,
and
let
Israel
go
?
that
threatned
,
I
will
pursue
,
I
will
overtake
,
I
will
divide
the
spoil
:
Like
the
raging
Sea
that
roars
,
and
foams
,
and
swells
,
threatning
to
drown
the
Land
,
but
when
't
is
come
to
its
appointed
Limits
,
the
weak
Sand
,
as
if
its
Fury
were
turn'd
into
Fear
,
retires
into
its
own
Channel
;
that
proud
King
was
tam'd
by
Frogs
and
Flies
,
and
at
last
drown'd
with
his
Army
in
the
Red
Sea
.
Senacherib
so
high
flown
with
the
Conceit
of
his
Irresistible
Strength
,
that
he
Challeng'd
Heaven
,
Who
is
your
God
?
that
he
should
be
able
to
deliver
you
out
of
my
hands
?
found
there
was
a
just
power
above
,
that
in
one
Night
destroy'd
his
mighty
Army
,
and
afterward
cut
him
off
in
his
Idolatry
.
Nebuchadnezzar
the
Head
of
Gold
in
the
Figure
representing
the
Empires
of
the
World
,
was
for
his
Pride
turn'd
a
grazing
among
the
Beasts
,
and
by
his
Fall
was
the
Argument
of
the
Insultation
,
Thou
saidst
in
thy
heart
,
I
will
ascend
into
〈…〉
.
12
,
13
,
14.
Heaven
,
I
will
exalt
my
Throne
above
the
Stars
of
God
:
I
will
ascend
above
the
heighth
of
the
Clouds
,
I
will
be
like
the
most
high
.
How
art
thou
fallen
from
heaven
,
O
Lucifer
,
Son
of
the
morning
?
how
art
thou
cut
down
to
the
ground
that
didst
weaken
nations
.
Herod
for
usurping
Divine
Honour
was
devour'd
by
Worms
.
In
every
Age
there
are
instances
of
God's
terrible
Wrath
upon
the
Proud
.
2.
Pride
is
very
odious
in
the
sight
of
Men
:
therefore
it
often
borrows
the
mask
of
Humility
to
obtain
its
ends
:
but
't
is
always
odious
to
God
,
who
sees
the
most
intimate
workings
of
it
in
the
heart
.
A
proud
Man
is
an
Enemy
to
the
more
Excellent
and
Worthy
:
he
is
pleas'd
with
the
Vices
and
Infelicities
of
others
,
as
they
afford
an
advantage
to
exalt
himself
above
them
,
and
grieved
at
their
Vertues
and
Happiness
which
render
them
more
valuable
than
himself
.
Pride
is
the
Parent
of
Contention
:
it
exasperates
the
Sense
of
a
small
Offence
,
puts
an
edge
upon
Anger
,
and
has
often
afforded
tragical
Subjects
,
that
have
fill'd
the
Scenes
with
Tears
and
Blood
.
Humility
produces
Patience
:
for
it
makes
a
Man
lower
in
his
own
Eyes
,
than
he
is
in
the
opinion
of
others
.
Pride
treats
others
with
Contempt
and
Censure
,
and
thereby
provokes
them
to
turn
Reverence
into
Despising
,
and
Love
into
Hatred
:
When
a
proud
Man
falls
into
Misery
,
he
is
the
least
lamented
.
That
the
Cure
of
this
Lust
is
very
difficult
,
will
be
evident
by
a
Complexion
of
Considerations
.
1.
Pride
is
the
Sin
to
which
Angels
and
Men
in
their
best
state
were
peculiarly
liable
.
The
Angels
intermitting
the
vision
of
the
Divine
Glory
,
and
reflecting
upon
their
Excellencies
,
were
intoxicated
with
Self-admiration
.
'T
is
strange
to
Amazement
,
that
they
should
so
suddenly
unlearn
their
Natures
,
and
disclaim
their
Maker
,
who
had
prevented
them
with
his
excellent
Benefits
,
and
rais'd
them
to
that
Bright
Eminence
above
other
Creatures
.
Man
in
the
state
of
unstain'd
Innocence
,
when
all
Perfections
of
Body
and
Mind
enter'd
into
his
Composition
,
with
all
his
Luminaries
and
Graces
was
Corrupted
by
Pride
.
You
shall
be
like
Gods
,
was
the
Temptation
that
corrupted
him
.
Prodigious
disorder
!
His
Pride
begins
when
his
true
Glory
Ends
:
and
his
Humility
ends
when
his
Shame
begins
.
In
the
depraved
Nature
of
Man
,
Pride
is
the
Radical
Reigning
Sin
,
that
first
Lives
and
last
Dies
.
'T
is
call'd
the
Pride
of
Life
.
Pride
springs
up
in
the
Heart
of
a
Child
,
and
continues
to
extreme
Age.
Other
Vices
have
their
Seasons
,
which
being
expir'd
they
wither
and
decay
.
Carnal
pleasures
change
their
Natures
,
and
become
distastful
;
but
Pride
flourishes
Eccl.
12.
and
grows
in
every
Age.
Now
't
is
usually
in
vain
to
give
Counsels
of
Wisdom
to
those
who
are
sunk
into
Holly
,
the
proper
Season
is
to
Instruct
and
Caution
,
when
it
may
be
preventive
of
Folly
.
The
difficulty
of
the
Cure
is
increas'd
,
in
that
like
a
Hectic
Feaver
't
is
not
easily
discerned
till
't
is
almost
incurable
.
Some
Vices
are
odious
from
the
visible
matter
of
them
,
Intemperance
,
Uncleanness
,
and
Injustice
,
by
defrauding
and
oppressing
others
;
but
Pride
is
often
excited
and
drawn
forth
by
the
same
things
wherein
Vertues
are
exercised
,
and
distinguished
only
by
the
end
,
which
is
often
concealed
from
our
own
sight
.
The
Pharisee
is
a
signal
Instance
of
this
.
A
Man
may
visibly
despise
the
Pomp
and
Vanities
of
the
World
,
and
this
may
raise
his
osteem
in
the
minds
of
real
Saints
;
and
the
outward
practice
of
Goodness
,
will
be
productive
of
the
praise
of
Goodness
in
others
:
This
will
afford
a
strong
temptation
of
Pride
.
All
the
operations
of
Vertues
,
even
the
exercise
of
Humility
,
that
are
the
matter
and
argument
of
Praise
,
may
be
incentives
of
Pride
;
and
those
Diseases
are
extreamly
dangerous
,
which
are
nourish'd
by
that
Food
that
is
necessary
to
support
Life
.
The
old
Serpent
when
he
cannot
seduce
Men
by
carnal
Temptations
,
which
are
easily
discovered
,
inspires
with
so
soft
a
breath
the
opinion
of
their
own
Vertues
,
that
they
are
insensibly
tainted
.
The
desire
of
external
Honour
and
Power
beyond
what
they
deserve
to
be
desir'd
,
and
what
is
due
to
the
Persons
desirous
of
them
,
is
not
easily
discovered
:
Partly
,
in
that
the
aspiring
after
Dignity
is
in
the
universal
consent
of
Men
,
an
argument
and
indication
of
a
sublime
Spirit
;
whereas
the
modest
refusal
of
it
,
exposes
to
Infamy
,
as
if
the
refuser
had
a
Leaden
Soul
,
whose
Body
is
rather
its
Sepulchre
than
its
Instrument
:
And
the
Heart
is
the
arch-deceiver
,
the
most
partial
parasite
,
and
its
natural
falseness
is
fomented
by
the
artificial
Flatteries
of
servile
Spirits
.
Every
Man
is
a
stranger
to
himself
;
as
the
Eye
sees
things
without
,
but
is
blind
as
to
the
seeing
it self
.
Men
study
to
know
more
of
others
than
of
themselves
,
and
therefore
know
less
.
In
curing
the
Diseases
of
the
Soul
,
we
are
directed
by
the
method
of
curing
the
Diseases
of
the
Body
;
which
is
sometimes
by
Medicines
contrary
to
their
Nature
,
and
sometimes
by
those
which
are
like
to
it
.
The
Feverish
Heat
is
not
only
quench'd
by
cooling
Juleps
,
but
by
Cordials
that
fortifie
the
Vital
Heat
,
which
consumes
the
peccant
Humours
that
foment
the
Fever
.
1.
Consider
those
things
which
may
allay
the
tumor
of
Pride
and
Vanity
.
Reason
is
the
perfection
of
Man
,
and
the
knowledge
of
God
and
our selves
is
the
perfection
of
Reason
:
From
hence
proceeds
the
magnifying
God
,
and
vilifying
our selves
.
God
is
the
eternal
Jehovah
,
and
there
is
none
besides
him
.
He
alone
has
an
independent
and
infinite
Existence
.
All
other
things
are
from
his
Efficiency
:
Every
spark
of
Life
,
and
degree
of
Being
is
from
him
.
Without
the
least
strain
of
his
Power
he
made
the
World
,
and
as
easily
upholds
it
.
All
created
things
have
but
an
appearance
and
shew
of
Being
,
in
him
alone
is
the
solidity
and
stability
of
Being
for
ever
.
He
dwells
in
Light
unapproachable
,
not
only
to
mortal
Eyes
,
but
to
the
immortal
Angel
.
He
is
the
only
Wise
,
and
Good
,
and
Immortal
Being
.
In
the
present
state
,
great
and
small
are
not
words
of
absolute
but
comparative
signification
,
with
respect
to
the
various
conditions
of
Men
;
as
one
Pearl
is
called
great
respectively
to
another
,
though
small
in
it self
:
But
there
is
none
absolutely
great
but
God
,
who
is
truly
infinite
.
In
Heaven
,
where
the
blessed
Spirits
have
the
most
immediate
and
fullest
view
of
the
Deity
,
the
Lord
alone
is
exalted
.
2.
Consider
that
the
whole
World
intellectual
and
sensible
,
compar'd
to
God
,
are
but
as
the
drop
of
the
bucket
,
and
the
dust
of
the
ballance
:
And
what
part
are
we
of
that
drop
and
dust
?
If
we
consider
Men
in
the
state
of
primitive
Nature
,
it
is
an
evident
Principle
written
in
their
Hearts
,
with
characters
of
the
clearest
Light
,
That
't
is
their
most
reasonable
Duty
,
entirely
to
renounce
themselves
,
and
to
devote
themselves
to
the
Glory
of
God
:
But
if
we
consider
them
as
Creatures
and
Sinners
,
that
can
assume
nothing
as
their
own
,
but
their
Sins
and
Miseries
,
the
penal
consequents
of
them
;
this
will
humble
us
below
the
Brutes
,
who
never
transgress'd
the
order
of
their
Creation
.
We
are
less
than
the
least
of
all
God's
Mercies
,
and
our
Sins
deserve
the
heaviest
of
his
Judgments
.
Consider
the
Men
that
most
excel
others
,
are
as
naked
of
Natural
Good
,
as
destitute
of
Moral
and
Spiritual
Good
as
others
.
Every
good
and
perfect
gift
comes
from
the
Father
of
Lights
:
And
as
those
are
the
best
Gifts
that
come
from
him
in
that
notion
,
so
they
are
most
depending
upon
him
,
and
are
continued
by
irradiations
from
him
.
There
is
a
difference
between
the
impressions
of
Sounds
,
and
the
emanations
of
Light
in
the
Air.
Sounds
are
propagated
by
successive
motion
from
one
part
of
space
into
another
;
after
the
first
cause
,
the
sounding
instrument
is
silent
.
But
a
line
of
Light
extended
through
the
Air
,
depends
intirely
and
necessarily
upon
the
original
point
of
Light
from
whence
it
proceeds
.
The
Rays
of
Light
that
fill
the
Air
,
in
the
first
instant
that
the
Sun
withdraws
from
the
Horison
,
all
vanish
.
Thus
all
Spiritual
Gifts
depend
continually
upon
the
influxive
presence
of
God
.
Now
how
can
we
be
proud
of
his
most
precious
Gifts
,
of
which
we
make
a
forfeiture
and
cannot
possess
without
Humility
?
The
most
eminent
advantages
which
some
have
above
others
,
are
the
shining
marks
of
his
Bounty
.
How
absurd
is
it
for
one
to
boast
of
Wealth
,
who
daily
lives
upon
Alms
?
The
more
we
receive
,
the
higher
are
our
Obligations
,
and
the
more
heavy
will
be
our
account
.
The
Mind
is
darken'd
with
the
thickest
dregs
of
ignorance
that
no
Light
can
penetrate
,
that
arrogates
the
Honour
of
his
free
Favours
,
and
bountiful
Hand
to
the
Creature
.
To
be
more
instructive
,
let
us
Consider
what
are
the
usual
Incentives
of
Pride
,
and
we
shall
discover
that
Ignonorance
and
Vanity
are
always
mixt
with
them
.
Women
,
by
Mens
Wretched
Idolizing
them
,
are
vainly
proud
of
their
Beauty
,
and
more
jealous
lest
their
Faces
be
deform'd
than
their
Souls
.
Now
what
is
Flesh
and
Blood
,
but
a
mixture
of
Earth
and
Water
?
What
is
Beauty
,
a
superficial
Appearance
,
a
Flower
blasted
by
a
thousand
Accidents
?
How
soon
are
the
Colours
and
Charms
of
the
Face
vanisht
?
How
often
does
it
betray
them
to
those
Sins
,
that
are
signally
punisht
with
the
foulest
deformity
and
rottenness
?
The
most
beautiful
are
not
less
Mortal
than
others
:
they
must
shortly
be
the
prey
of
Death
,
and
pasture
of
Worms
,
and
can
such
a
fading
Toy
inspire
Pride
into
them
?
Some
are
swell'd
with
the
Conceit
of
their
Riches
:
but
this
is
very
unreasonable
,
for
no
external
accession
can
add
real
value
to
a
person
,
Fools
only
worship
a
Golden
Calf
.
If
any
air
of
Pride
rises
in
a
Rich
Possessor
,
it
may
as
justly
provoke
God
to
recal
his
Blessings
as
he
liberally
bestowed
them
.
Others
presume
upon
the
Nobility
of
their
Extraction
,
but
whoever
our
more
immediate
Parents
be
,
if
we
ascend
in
our
thoughts
,
we
must
come
to
our
grand
Progenitor
Adam
,
the
Son
of
the
Earth
,
and
Fountain
of
Mankind
.
All
are
Streams
from
him
,
if
some
slide
along
in
the
low
Grounds
,
and
some
are
received
in
Marble
Repositories
,
they
all
flow
from
the
same
Original
.
How
often
do
the
Honourable
tarnish
the
Colour
and
Lustre
of
their
Blood
by
degenerous
Actions
?
How
often
are
the
Rich
and
Great
forsaken
of
their
Dependents
,
and
only
attended
by
a
train
of
Miseries
,
maintain'd
by
their
Expences
?
Such
Revolutions
are
not
more
strange
than
Eclipses
are
to
the
Moon
.
Some
are
rais'd
to
the
heighth
of
Secular
Honour
,
and
there
is
nothing
sends
up
more
hot
,
fuming
,
and
intoxicating
Audeo
dicere
.
Aug.
Spirits
,
than
Soveraign
Power
.
Humility
in
a
state
of
the
highest
Honour
,
is
a
very
rare
vertue
.
But
there
are
many
things
,
which
duly
consider'd
,
will
lower
the
train
of
Pride
even
in
Kings
.
The
Pre-eminence
of
external
Order
,
is
seldom
joyn'd
with
the
Pre-eminence
of
inherent
Excellencies
.
How
many
wear
Royal
Crowns
,
that
are
Slaves
to
their
Lusts
,
and
govern
others
who
cannot
govern
themselves
?
Besides
,
there
is
no
Heighth
and
Eminence
upon
Earth
,
but
is
encompast
with
precipices
and
perils
.
The
Throne
leaves
some
,
and
all
must
leave
the
Throne
.
The
greatest
Monarchs
,
and
the
most
proud
of
their
Greatness
,
must
descend
into
the
Grave
,
without
their
Scepters
and
Flatterers
,
and
be
Confin'd
to
a
dark
Solitude
,
where
they
shall
have
no
other
State
or
Carpets
,
but
the
Worms
to
cover
them
,
and
Corruption
under
them
.
There
is
but
one
Kingdom
that
cannot
be
shaken
,
and
one
Immortal
King
.
In
the
next
World
,
they
must
stand
upon
a
level
with
the
meanest
Wretches
,
and
be
accountable
to
the
High
and
Everlasting
Judge
,
for
their
management
of
his
Vicegerency
.
There
is
nothing
Man
value
themselves
more
than
upon
the
account
of
their
Understandings
;
Knowledge
puffs
up
.
But
how
little
do
we
know
?
Pride
is
the
effect
of
great
Presumption
,
and
little
Knowledge
.
Suppose
one
by
experimental
Curiosity
and
Inquiries
could
know
all
things
in
the
Latitude
of
the
sensible
Creation
,
this
were
but
a
refin'd
kind
of
Vanity
,
and
could
not
afford
satisfaction
to
an
Immortal
Spirit
.
In
short
,
suppose
a
person
eminently
endowed
with
Divine
Qualities
,
wherein
the
resemblance
of
God
consists
,
there
cannot
be
the
least
reason
of
Pride
,
for
they
are
all
Graces
dispenc'd
from
the
Soveraign
unaccountable
pleasure
of
God
,
who
makes
the
most
excellent
Saint
to
differ
from
others
.
2.
It
will
be
an
Excellent
Means
to
Cure
Pride
,
to
convince
the
Minds
of
Men
,
what
is
true
Honour
,
and
direct
their
Desires
to
it
.
The
Wisest
of
Kings
has
told
us
,
that
before
Honour
is
Humility
.
Pride
is
a
degenerous
passion
,
debases
a
Man
,
and
brings
him
into
miserable
Bondage
,
enslaves
him
to
the
ignorant
multitude
.
Dependance
upon
the
opinion
and
applause
of
the
People
,
whose
Humors
are
very
changeable
,
is
so
uneasie
,
that
the
Ambitious
often
Bite
their
heavy
Chains
,
though
sometimes
they
Kiss
them
because
they
are
gilded
.
But
Humility
preserves
the
True
and
Noble
Freedom
of
the
Mind
of
Man
,
secures
his
dear
Quam
quidem
laudem
sapientiae
statuo
esse
maximam
,
non
aliunde
pendere
,
non
extrinsecus
aut
bene
aut
male
faciendi
suspensas
habere
rationes
.
Cic.
l.
5.
Ep.
13.
Nihil
humilitate
sublimius
apud
Deum
.
Hicr
.
Liberty
,
and
peaceful
Dominion
of
himself
.
This
is
the
effect
of
Excellent
Wisdom
.
3.
Humility
is
the
most
precious
Ornament
in
God's
Sight
:
and
to
be
approved
by
the
Divine
Mind
,
and
accepted
by
the
Divine
Will
,
is
the
highest
Honour
most
worthy
of
our
Ambition
.
'T
is
like
the
precious
Balm
,
that
mixt
with
other
Liquors
sinks
to
the
bottom
:
but
then
't
is
visible
,
and
most
amiable
in
the
Eyes
of
God
.
The
Apostle's
ambitious
Labour
was
,
whether
present
or
absent
to
be
accepted
of
him
.
Now
what
is
the
vain
esteem
and
fading
breath
of
Men
,
compar'd
with
the
acceptance
of
God
?
Doth
a
Learned
Man
value
the
praise
of
the
Ignorant
given
to
his
Composures
,
and
disregard
the
approbation
of
the
Learned
,
the
proper
Judges
of
it
?
Is
Worldly
Honour
a
certain
indication
of
real
worth
,
or
can
it
satisfie
the
desires
of
the
Soul
?
A
piece
of
rotten
Wood
shines
in
the
Dark
,
but
when
the
Day-Light
appears
,
forfeits
its
Lustre
:
so
in
the
darkness
of
this
World
,
Titles
of
Honour
seem
Glorious
,
but
in
the
morning
of
Eternity
they
loose
their
flaming
Brightness
,
and
vanish
for
ever
.
'T
is
true
Magnanimity
,
to
despise
the
Joh.
2.
praise
of
men
,
and
to
seek
and
value
the
honour
that
comes
from
God
only
.
After
this
short
Life
,
Men
are
dead
for
ever
to
the
pleasure
of
their
Fame
.
I
shall
Conclude
this
part
of
our
Subject
with
observing
,
that
Humility
is
a
Vertue
not
known
to
the
Philosophers
,
who
thought
it
to
be
opposite
to
Magnanimity
:
but
't
is
especially
recommended
in
the
Gospel
as
a
most
Amiable
and
Excellent
Grace
.
We
are
Commanded
to
do
nothing
through
strife
or
vain-glory
,
Phil.
2.
3.
but
in
lowliness
of
mind
let
each
esteem
others
better
than
themselves
.
This
may
seem
an
unreasonable
Lesson
,
and
inconsistent
with
Sincerity
.
But
although
the
difference
between
Men
in
Civil
things
,
and
Intellectual
Perfections
be
clear
,
yet
in
Moral
Qualities
,
we
knowing
our
own
Defects
and
secret
Faults
,
may
prefer
others
,
whose
conceal'd
Excellencies
are
visible
to
God
,
before
our selves
.
The
Apostle
Paul
though
he
so
excellently
represented
the
King
of
Saints
in
his
Life
,
acknowledged
himself
to
be
the
chief
of
Sinners
.
'T
is
observable
that
St.
Peter
,
in
the
account
of
his
Fall
and
Repentance
,
Recorded
by
St.
Mark
,
who
wrote
the
Gospel
by
his
Direction
,
aggravates
his
Sin
more
than
is
exprest
in
the
Gospel
of
St.
Luke
and
St.
John
,
where
his
Denial
is
related
,
but
not
his
Cursing
and
Swearing
,
saying
,
I
know
not
this
man
:
and
his
Repentance
is
not
so
fully
declar'd
:
for
the
other
Evangelists
tell
us
,
he
wept
bitterly
in
the
reflection
upon
his
denial
of
Christ
,
but
't
is
onely
said
in
Mark
,
when
he
thought
on
it
he
wept
.
Many
Excellent
Promises
are
made
to
the
Humble
.
They
are
declar'd
blessed
by
our
Saviour
,
who
are
not
Rich
in
Treasures
,
but
poor
in
Spirit
:
God
will
revive
the
Spirit
of
the
humble
:
He
will
give
Grace
to
the
humble
,
and
hear
their
Prayers
.
We
are
assur'd
though
the
Lord
be
high
,
yet
he
has
a
respect
to
the
lowly
:
He
sets
his
Esteem
and
Love
on
them
,
regards
and
relieves
them
:
Humility
attracts
the
Eye
and
Heart
of
God
himself
.
Job
was
never
more
accepted
of
God
than
when
he
abhorr'd
himself
.
I
shall
add
this
Consideration
,
that
should
be
of
Infinite
weight
with
us
:
The
Son
of
God
came
down
from
Heaven
,
to
set
before
us
a
pattern
of
Humility
.
He
does
in
a
special
manner
instruct
us
in
this
Lesson
:
Learn
of
me
,
I
am
meek
and
lowly
.
Never
could
Glory
ascend
higher
than
in
his
Person
,
nor
Humility
descend
lower
,
than
in
his
Actions
.
There
are
the
deepest
imprinting
passages
of
Humility
in
the
whole
Course
of
his
despised
Life
▪
and
Ignominious
Sufferings
.
What
can
be
more
Honourable
than
to
imitate
the
Humble
King
of
Glory
?
CHAP.
IV.
Infidelity
,
Hypocrisie
,
Envy
,
are
in
a
special
Sense
pollutions
of
the
Spirit
.
The
unreasonableness
of
Infidelity
.
Hypocrisie
Consider'd
:
it
sometimes
proceeds
from
Ignorance
and
Error
.
Sins
are
hid
under
the
appearance
of
Virtues
.
The
stedfast
belief
of
God's
pure
Eye
,
an
effectual
means
to
Cure
it
.
Envy
at
the
good
of
others
,
with
Malice
wishing
them
Evil.
The
necessity
of
Regeneration
evident
from
the
consideration
of
inward
defilements
.
Motives
to
cleanse
the
Spirit
.
God
is
highly
dishonour'd
by
them
.
They
are
more
easily
contracted
,
and
more
frequently
Committed
,
than
those
that
are
acted
by
the
Sensitive
Faculties
.
They
are
more
incurable
.
The
Injections
of
Satan
distinguisht
from
those
Sinful
Thoughts
that
arise
from
the
Hearts
of
Men.
They
are
our
Infelicities
.
I
Shall
now
proceed
to
Consider
some
other
Sins
,
that
in
a
special
Sense
,
are
the
pollutions
of
the
Spirit
▪
It
has
been
Observed
already
,
that
in
Carnal
Sins
,
the
Spirit
is
the
principal
Agent
,
but
of
other
Sins
't
is
the
Subject
.
Such
are
Infidelity
,
Hypocrisie
,
Envy
and
Malice
,
by
which
the
Mind
becomes
dark
and
impure
.
Infidelity
,
whether
proceeding
from
secret
Atheism
,
or
open
Deism
,
rejects
reveal'd
Religion
,
as
unnecessary
and
groundless
.
But
the
Arguments
that
are
drawn
from
the
clear
and
living
Springs
of
Nature
to
prove
the
Being
of
God
,
are
of
such
Convincing
Evidence
,
that
none
but
those
whose
Interest
it
is
,
that
there
were
no
Supreme
Lawgiver
and
Judge
to
Call
them
to
an
Account
for
their
Actions
,
can
doubt
of
his
Eternal
Existence
.
Now
that
there
is
a
God
,
being
proved
,
the
necessary
Consequence
from
that
Principle
is
,
that
he
must
be
honour'd
and
serv'd
according
to
his
own
Will
,
and
that
it
becomes
his
Wisdom
and
Goodness
to
reveal
his
Will
to
Men
,
the
Rule
of
their
Duty
,
and
that
this
be
done
in
the
most
instructive
and
permanent
way
,
in
Writing
,
that
is
less
liable
to
Corruption
than
Oral
Tradition
,
and
that
the
Holy
Scripture
has
in
it
such
Conspicuous
Characters
of
its
descent
from
Heaven
,
besides
the
most
undoubted
Testimony
that
it
was
written
by
Men
Divinely
Inspired
,
and
Infallible
,
that
without
violating
the
Rules
of
sound
Discourse
we
must
yield
our
Assent
to
its
Divine
Authority
,
and
supernatural
Doctrines
reveal'd
in
it
.
I
shall
not
here
amplifie
and
illustrate
these
particulars
,
having
in
some
Discourses
,
formerly
publish'd
,
of
the
Existency
of
God
and
the
Immortality
of
the
Soul
,
and
the
Divinity
of
the
Christian
Religion
,
manifested
how
desperate
the
Cause
of
the
Atheists
and
Deists
is
to
unprejudic'd
Minds
.
Now
though
the
deduction
specified
,
be
according
to
the
true
rule
of
Ratiocination
,
yet
there
are
some
that
account
it
a
slavery
to
fix
their
belief
upon
any
Authority
,
but
will
be
free
in
believing
as
they
are
in
their
actions
.
I
will
therefore
briefly
produce
some
proofs
of
the
Truth
of
Christian
Religion
,
that
carry
an
uncontroulable
Evidence
in
them
:
The
abolishing
Idolatry
in
the
Pagan
World
,
in
the
time
foretold
by
the
Prophets
,
is
a
palpable
proof
that
Christian
Religion
was
from
the
true
God
.
The
Instruments
of
this
great
Work
,
were
a
few
Fishermen
,
that
had
neither
Learning
,
nor
Arms
,
nor
Treasures
:
Patience
was
their
Strength
,
Poverty
their
Choice
,
Disgrace
their
Honour
:
that
without
any
Force
,
but
of
Illumination
and
Perswasion
,
of
Humility
and
Charity
,
and
enduring
the
most
terrible
Sufferings
,
they
should
vanquish
the
Pride
of
Philosophers
,
the
Tyrannous
power
of
Princes
,
the
Rebellious
Opposition
of
Mens
Carnal
Lusts
,
is
not
Conceivable
without
the
assistance
of
Divine
Strength
,
that
convinc'd
the
most
obstinate
Enemies
that
the
Doctrine
was
Divine
,
by
the
Miracles
done
in
Confirmation
of
it
.
Besides
,
that
which
the
wise
Men
in
all
Ages
were
searching
for
,
that
is
,
the
perfection
of
the
Law
of
Nature
,
(
at
first
engraven
in
the
Hearts
of
Men
by
the
Author
of
it
)
but
in
vain
:
for
although
Philosophy
affords
some
notices
of
Good
and
Evil
,
sufficient
to
check
many
notorious
Vices
,
yet
't
is
not
sufficient
to
direct
Men
in
their
universal
Duty
towards
God
,
others
,
and
themselves
:
but
the
Gospel
is
an
instructive
Light
of
our
full
Duty
:
it
speaks
to
the
Heart
,
and
changes
its
Thoughts
and
Affections
,
and
reforms
the
Life
according
to
the
pure
and
perfect
Rule
reveal'd
in
it
.
Now
could
an
Imposture
produce
such
a
perfection
of
Vertue
in
the
wicked
World
?
The
true
interpretation
of
the
Moral
Law
in
the
Gospel
is
from
God
alone
.
V●x
hominem
non
sonat
.
Could
such
a
change
be
made
without
visible
Miracles
?
If
the
Christian
Religion
was
planted
and
propagated
without
the
Confirmation
of
Miracles
,
it
were
a
transcendent
Miracle
.
And
though
we
saw
not
the
Miracles
done
by
the
Apostles
,
yet
we
see
the
permanent
effects
of
them
,
in
the
belief
and
Lives
of
True
Christians
.
Infidels
are
apt
to
reply
,
if
they
saw
Miracles
performed
to
assure
them
of
the
Divinity
of
the
Christian
Religion
,
they
would
believe
it
.
'T
is
a
vain
pretence
that
Men
would
submit
to
the
power
of
God
declar'd
by
Miracles
,
who
deny
his
Authority
made
known
in
that
eminent
degree
of
Evidence
in
his
Word
.
Abraham
answer'd
the
Rich
Man
,
who
desir'd
a
Messenger
from
the
Dead
might
be
sent
to
Convert
his
Brethren
,
They
have
Moses
and
the
Prophets
,
and
if
they
hear
not
them
,
they
would
not
be
perswaded
though
one
rose
from
the
dead
.
In
short
,
those
who
resist
so
strong
a
Light
as
shines
in
the
Scripture
,
the
delusion
of
their
Mind
is
from
their
depraved
Hearts
.
Speculative
Truths
obtain
the
present
and
easie
Assent
of
the
Mind
;
but
Truths
directive
of
Practice
,
if
opposite
to
Mens
Lusts
,
though
their
Evidence
be
unexceptionable
,
yet
the
carnal
Mind
is
very
averse
from
receiving
them
.
This
account
is
given
of
the
Pharisees
Infidelity
,
they
repented
not
that
Mat.
21.
32.
they
might
believe
in
him
.
When
the
Will
is
ingag'd
in
the
love
of
Sin
,
and
Rebels
against
the
Sanctity
and
Severity
of
the
Gospel
Commands
,
't
is
congruous
to
reject
it
.
The
corrupt
Affections
hinder
the
due
application
of
the
Mind
to
consider
the
motives
of
Credibility
,
and
stain
the
Mind
that
it
does
not
sincerely
judge
of
them
.
Though
Infidels
pretend
to
be
the
only
discoursing
Wits
of
the
Age
,
to
have
the
Oracles
of
Reason
in
their
Breasts
,
and
despise
others
as
Captives
of
a
blind
Belief
,
yet
their
Folly
is
palpable
and
penal
,
for
having
provoked
God
by
their
Infidelity
,
they
are
left
to
the
power
of
their
Lusts
,
and
of
the
Tempter
,
and
sink
deeper
into
darkness
,
and
become
more
hardned
and
presumptuous
.
Those
who
Embark
with
these
distracted
Pilots
in
such
dangerous
Seas
,
have
a
mind
to
perish
for
ever
.
2.
Hyprocrisie
is
a
Spiritual
Pollution
.
In
its
Theological
Consideration
it
implyes
a
Counterfeiting
Religion
and
Vertue
:
an
affectation
of
the
Name
join'd
with
a
disaffection
to
the
Thing
.
The
having
a
form
of
Godliness
,
with
denying
the
power
of
it
.
Accordingly
,
1.
Every
Titular
Christian
,
who
professes
Subjection
to
Christ
,
and
lives
in
Habitual
Disobedience
to
his
Commands
,
is
an
Hypocrite
.
The
actions
are
the
incarnate
issues
of
the
Heart
wherein
they
are
form'd
,
and
the
clearest
discovery
of
it
.
A
Rebellious
Course
of
Sin
,
declares
a
person
to
be
an
Infidel
,
notwithstanding
his
owning
Christ
to
be
our
King
:
His
Life
is
a
continual
Lye
:
He
vainly
presumes
that
God
is
his
Father
,
when
his
Actions
declare
him
to
John
8
41
,
44.
be
a
Child
of
the
Devil
.
2.
Hypocrisie
in
a
stricter
sense
is
,
when
Men
presume
their
spiritual
condition
to
be
good
,
upon
false
grounds
.
'T
is
observable
,
no
Man
is
a
Hypocrite
to
himself
out
of
choice
;
he
does
not
deliberately
deceive
himself
:
But
one
may
be
a
Hypocrite
without
his
knowledge
,
by
Ignorance
and
Error
.
He
may
think
his
inclination
to
some
Vertues
,
and
his
aversion
from
some
Vices
,
to
be
Divine
Grace
:
But
sympathies
and
antipathies
proceed
often
from
Natural
Temper
,
and
not
from
the
renewed
Mind
and
Will
,
from
Judgment
and
Choice
.
A
tame
Dog
is
as
truly
a
beast
as
a
wild
Wolf
.
A
Man
that
performs
only
some
good
things
,
and
abstains
from
some
evil
,
from
natural
Conscience
,
is
as
truly
in
the
state
of
polluted
Nature
,
as
one
that
is
wholly
careless
of
his
Duty
,
and
freely
indulges
every
carnal
Lust.
One
may
be
exact
in
light
matters
,
as
the
Pharisees
in
tithing
Mint
and
Cummin
,
and
neglect
substantial
Duties
;
he
may
be
zealous
in
the
outward
parts
of
Religious
Worship
,
and
neglect
Righteousness
and
Mercy
,
and
think
to
compensate
his
defects
in
the
Duties
of
one
Table
,
by
strict
observing
the
Duties
of
the
other
:
This
is
pernicious
Hypocrisie
.
The
subtilty
and
strength
of
Satan
are
imployed
to
deceive
Men
by
an
airy
Religion
,
by
an
opinionative
Goodness
,
to
prevent
their
being
awakened
from
their
drowsie
and
deadly
state
.
'T
is
worthy
of
notice
,
The
Tempter
has
a
double
operation
in
the
Minds
of
Men
:
He
deceives
the
hypocritical
with
false
hopes
,
by
concealing
or
extenuating
their
Sins
,
to
induce
them
to
presume
of
the
Favour
of
God
,
and
to
secure
his
quiet
possession
of
them
:
He
troubles
the
sincere
with
vain
Terrors
,
by
concealing
their
Graces
,
to
discourage
their
progress
in
the
way
to
Heaven
:
He
is
an
envious
Explorator
,
and
searches
to
find
out
their
defects
,
to
accuse
them
to
God
;
and
he
defames
God
to
them
,
as
if
he
would
not
spare
his
Sons
that
serve
him
:
He
is
triumphant
in
the
unsanctified
,
and
militant
in
the
Saints
.
3.
Some
hide
their
crying
Sins
under
the
colourable
appearance
of
Vertues
;
and
pretend
to
Holiness
,
that
they
may
sin
with
less
suspicion
,
and
more
security
.
He
will
speak
of
those
Sins
in
others
with
severity
,
which
he
freely
indulges
in
himself
.
The
Characters
of
Religion
are
drawn
in
his
Countenance
,
but
his
Lusts
are
deeply
ingraven
in
his
Heart
.
These
our
Saviour
compares
to
painted
Sepulchres
,
that
within
contain
sordid
dust
and
rottenness
.
This
is
perfect
Hypocrisie
;
a
deadly
pollution
,
that
wounds
the
Vitals
,
sears
the
Conscience
,
quenches
all
Goodness
in
the
Will
;
for
this
Hypocrite
is
voluntarily
so
.
Hypocrisie
in
the
Heart
is
like
Poyson
in
a
Spring
,
that
spreads
it self
through
all
the
veins
of
the
Conversation
.
This
Sin
our
Saviour
never
speaks
of
but
with
detestation
:
For
this
he
denounc'd
such
a
heavy
Woe
against
the
Pharisees
,
that
used
Religion
as
a
masking
habit
to
appear
glorious
in
the
Eyes
of
Men
,
and
disguised
their
Worldly
Aims
in
Devotions
;
and
made
long
Prayers
to
be
esteem'd
of
Men.
This
is
so
odious
to
God
,
that
he
forbids
all
the
emblems
and
resemblances
of
it
to
the
Jews
,
Linsy-wolsey
Garments
,
and
miscelain
Corn.
Our
Defects
acknowledged
with
ingenuity
,
excite
his
Compassion
;
but
counterfeit
Vertues
excite
his
Indignation
:
For
what
can
be
more
provoking
,
than
to
appear
to
be
like
God
in
Holiness
,
the
Glory
of
the
Deity
,
for
this
end
,
to
be
secretly
wicked
,
and
to
affront
his
Omniscience
,
as
if
he
could
not
discern
them
through
all
their
close
and
dark
concealments
.
A
Hypocrite
is
fearful
of
Men
,
but
faces
God
.
Pride
mix'd
with
Hypocrisie
was
the
Devil's
original
Sin
,
he
abode
not
in
the
Truth
;
and
Religious
Hypocrites
are
his
Natural
Children
.
The
hottest
climate
in
Hell
will
be
their
habitation
:
For
our
Saviour
threatens
some
Sinners
their
portion
with
Hypocrites
;
that
is
,
aggravated
Damnation
.
This
Sin
is
difficultly
cured
,
in
that
't
is
not
easily
discovered
by
Men
,
and
does
not
expose
to
shame
;
but
is
subservient
to
many
carnal
ends
.
Men
cannot
dive
into
the
Hearts
of
others
,
and
cannot
discern
between
the
Paint
of
Hypocrisie
,
and
the
Life
of
Holiness
.
The
mixture
of
beautiful
Colours
in
the
Countenance
,
may
be
so
artificial
,
that
at
distance
,
it
may
be
thought
to
be
natural
.
Besides
,
Hypocrisie
turns
the
Remedy
into
Poyson
:
For
the
frequent
exercise
of
Religious
Duty
,
which
is
the
means
to
sanctifie
us
,
confirms
and
hardens
Hypocrites
.
The
effectual
means
to
cure
it
,
is
a
stedfast
belief
of
the
pure
and
flaming
Eye
of
God
;
who
sees
Sin
where-ever
it
is
,
and
will
bring
it
into
Judgment
.
A
Hypocrite
may
hide
his
Sin
from
the
Eyes
of
others
,
and
sometimes
from
his
own
Conscience
,
but
can
never
impose
upon
God
.
And
as
nothing
so
confounds
Men
with
shame
,
as
to
be
found
false
and
perfidious
in
their
dealings
;
how
much
more
will
the
Hypocrites
be
cover'd
with
confusion
at
the
great
day
,
when
they
shall
appear
naked
,
with
their
loathsome
Ulcers
,
before
innumerable
Angels
and
Saints
?
They
will
desire
the
Rocks
to
hide
them
from
that
glorious
Assembly
.
The
stedfast
belief
of
this
great
Truth
will
cause
frequent
and
solemn
thoughts
of
God
,
as
our
Inspector
and
Judge
:
I
have
set
the
Lord
always
before
me
;
he
is
at
my
right-hand
,
I
shall
not
be
moved
:
This
was
the
effect
of
David's
Faith
.
This
will
produce
Sincerity
in
Religion
unrespective
to
the
Eyes
of
Men
;
and
preserve
us
from
secret
Sins
.
'T
is
the
prescription
of
our
Saviour
;
Beware
ye
Luk.
12.
1
,
2
,
3.
of
the
leaven
of
the
Pharisees
,
which
is
Hypocrisie
:
For
there
is
nothing
covered
,
that
shall
not
be
revealed
;
neither
hid
,
that
shall
not
be
known
:
Whatsoever
ye
have
spoken
in
darkness
,
shall
be
heard
in
the
light
;
and
that
which
ye
have
spoken
in
the
Ear
in
closets
,
shall
be
proclaimed
on
the
house
tops
.
3.
Envy
at
the
Good
of
others
,
and
Malice
,
wishing
them
Evil
,
is
a
deep
pollution
of
the
Spirit
.
This
absolutely
alienates
Men
from
the
Nature
and
Life
of
God
:
For
the
clearest
conception
we
have
of
the
Deity
is
,
that
he
is
Good
,
and
does
Good
.
This
is
contrary
not
only
to
supernatural
Grace
,
but
to
natural
Conscience
;
and
turns
a
Man
into
a
Fiend
.
This
Vice
is
immediately
attended
with
it●
Punishment
.
The
envious
Man
is
his
own
tormentor
,
and
has
the
Vipers
●ate
in
the
Fable
,
that
in
biting
the
File
,
wounded
it self
.
Besides
,
this
stops
the
descent
of
Divine
Blessings
,
and
turns
the
Petitions
of
the
Envious
into
Imprecations
against
themselves
.
To
finish
this
Head
,
't
is
observable
,
nothing
more
discovers
the
necessity
of
Renovation
,
than
the
defilements
of
the
Spirit
.
As
Birds
by
incubation
hatch
their
brood
;
so
from
sinful
Thoughts
and
Desires
actual
Sins
proceed
.
Our
Saviour
tells
us
,
Out
of
the
Heart
proceed
Mat.
15.
19.
Murders
,
Adulteries
,
Fornications
,
Thefts
,
False-witness
,
Blasphemies
,
which
defile
a
Man
.
'T
is
above
all
things
necessary
,
to
keep
the
Heart
;
for
the
issues
of
Death
●low
from
it
.
The
design
,
contrivance
,
and
consent
to
sin
,
are
in
the
Heart
;
the
Body
is
only
the
Instrument
of
Sin
.
To
enforce
this
Counsel
,
there
are
many
Motives
.
(
1.
)
God
is
infinitely
dishonour'd
and
displeas'd
by
the
Sins
of
our
Spirits
:
For
the
Soul
is
of
near
alliance
with
God
,
and
of
incomparable
more
value
than
the
vile
Body
:
Therefore
the
defiling
it
is
highly
provoking
.
The
Soul
is
the
place
of
his
special
residence
;
and
the
entertaining
Sin
in
it
,
is
as
a
fouler
Indignity
,
than
the
bringing
Dung
into
the
Chamber
of
Presence
of
a
King
.
We
should
be
more
careful
to
approve
our
Thoughts
and
Desires
to
God
,
than
our
Words
and
Actions
to
Men.
(
2.
)
They
are
more
easily
contracted
than
those
which
are
acted
by
the
sensitive
Faculties
:
They
secretly
insinuate
into
the
Soul
:
External
Sins
require
●it
time
,
and
place
,
and
means
for
their
commission
;
and
are
often
hinder'd
by
the
moral
restraints
of
Fear
and
Shame
:
But
speculative
Sins
may
be
committed
without
convenient
circumstances
.
In
whatever
place
,
or
company
,
Men
are
,
they
may
retire
into
their
Hearts
,
and
please
themselves
with
vicious
thoughts
and
desires
of
future
Sins
,
and
devices
how
to
make
provision
for
the
Flesh
;
with
carnal
representations
and
complacency
of
the
Sins
they
have
committed
:
They
may
personate
the
Pleasures
of
Sin
in
the
scene
of
Fancy
;
and
the
imagination
of
old
Sins
becomes
a
new
Temptation
,
and
deeply
stains
their
Minds
:
And
as
't
is
usual
,
what
pleases
is
favour'd
and
defended
,
they
by
carnal
Discourse
pervert
Scripture
to
countenance
their
Lusts
;
which
is
the
highest
Wickedness
.
(
3.
)
Spiritual
Sins
are
most
frequently
committed
,
being
of
quick
dispatch
,
without
the
toil
of
the
Body
:
From
hence
their
number
is
as
the
Sand
upon
the
Sea-shore
.
They
infinitely
increase
Mens
accounts
with
the
high
and
eternal
Judge
;
whose
Understanding
is
as
searching
as
't
is
unsearchable
.
The
Judgment
of
the
last
Day
is
distinguished
from
the
process
of
inferiour
Humane
Courts
,
which
are
confin'd
to
take
cognisance
only
of
Mens
intentions
by
overt
acts
;
for
then
there
shall
be
a
revelation
of
the
thoughts
and
secrets
of
the
Heart
.
(
4.
)
Spiritual
Sins
are
more
incurable
than
those
that
are
done
by
the
Body
:
For
when
the
sensitive
Faculties
by
Diseases
and
Age
are
disabled
,
then
the
vicious
habits
of
the
Soul
may
be
strong●
▪
and
like
the
Poyson
of
a
Serpent
,
be
Vitiorum
ministeria
senue●unt
.
Sen.
more
deadly
by
Age.
Notwithstanding
inward
Pollutions
induce
such
a
Guilt
,
yet
Carnal
Men
are
apt
to
think
that
till
Sin
be
perfected
in
the
gross
act
,
't
is
not
deadly
:
And
for
this
they
pervert
Scripture
;
wherein
't
is
said
,
That
when
Lust
hath
conceived
,
it
bringeth
forth
Sin
;
and
Sin
when
't
is
finish'd
,
brings
forth
Death
.
But
in
God's
sight
,
the
contemplative
commission
of
●in
,
renders
one
as
truly
guilty
as
the
actual
;
and
Consent
to
the
doing
it
,
renders
as
obnoxious
to
his
inlightened
and
impartial
Tribunal
,
as
the
Performance
.
His
pure
and
perfect
Law
,
the
Rule
of
our
Duty
,
forbids
all
defilements
fleshly
and
spiritual
,
and
that
shall
be
the
Rule
of
our
Judgment
.
And
as
the
Soul
is
the
first
and
principal
agent
in
Sin
,
it
shall
first
receive
the
recompence
of
it
:
In
the
interval
between
Death
and
the
Resurrection
,
while
the
Body
is
without
sense
in
the
Grave
,
the
Soul
is
tormented
in
Hell
.
Before
I
proceed
to
the
next
Head
,
it
will
be
useful
to
add
,
That
many
sincere
Saints
are
in
perplexity
from
the
injections
of
Satan
,
●earing
they
arise
from
their
own
Hearts
.
1.
They
may
be
distinguish'd
by
their
quality
:
Unnatural
Thoughts
against
our selves
,
and
blasphemous
of
God
,
are
usually
from
the
Tempter
.
2.
When
they
make
terrible
impressions
upon
our
Spirits
,
they
are
his
fiery
Darts
:
For
the
native
off-spring
of
our
Hearts
are
conceived
with
freedom
and
complacency
.
3.
They
are
our
infelicities
,
but
induce
no
Guilt
when
resisted
by
us
.
A
Rape
may
be
committed
on
the
Mind
;
and
as
the
ravish'd
Virgin
,
that
cryed
out
for
rescue
from
Violence
,
was
declared
by
God
himself
innocent
;
so
when
the
tempted
Soul
,
with
strong
cryes
,
prays
for
Divine
Relief
,
God
will
not
say
those
terrible
injections
to
our
charge
.
Our
Saviour
was
tempted
by
the
unclean
Spirit
,
yet
was
holy
,
harmless
,
and
undefiled
;
and
has
a
compassionate
tenderness
for
those
who
are
tempted
,
and
will
make
them
partake
of
the
Fruits
of
his
glorious
Victory
.
'T
is
true
,
if
the
injections
of
Satan
are
cherish'd
by
the
Carnal
Mind
,
they
are
ours
by
adoption
,
though
of
his
begetting
.
The
Devil
put
in
the
Heart
of
Judas
,
the
design
of
betraying
Christ
,
but
it
was
entertain'd
by
his
Covetous
Mind
,
and
involv'd
him
under
the
heaviest
Guilt
.
The
inclinations
of
Carnal
Men
are
to
various
Sins
,
to
which
they
are
more
inclinable
by
the
Temptations
of
Satan
;
but
that
does
not
excuse
them
from
Guilt
.
CHAP.
V.
The
Perfection
of
Holiness
Consider'd
.
The
Perfection
of
Innocence
.
The
Perfection
of
Grace
.
The
Perfection
of
Glory
.
The
Essential
Perfection
of
Grace
consists
in
Sincerity
.
Constancy
proceeds
from
it
.
Integral
Perfection
,
Comparative
Perfection
,
Intellectual
and
Moral
.
The
threefold
comparison
of
Moral
Perfection
.
Relative
Perfection
according
to
the
Conditions
of
the
Saints
in
this
Life
.
Absolute
Perfection
only
attain'd
in
Heaven
.
I
Now
come
to
Discourse
of
the
Perfection
of
Holiness
,
the
sublime
Object
and
Aim
of
the
Desires
and
Endeavours
of
sincere
Christians
.
I
shall
premise
there
is
a
Threefold
Perfection
of
Holiness
spoken
of
in
Scripture
:
The
perfection
of
Innocence
,
the
perfection
of
Grace
,
and
the
perfection
of
Glory
.
1.
The
perfection
of
Innocence
.
God
made
Man
upright
,
in
the
bright
Image
of
his
Holiness
.
The
Excellency
of
the
Efficient
Cause
,
infers
the
Excellency
of
the
Effect
:
and
the
final
Cause
was
for
his
own
Glory
,
and
Man's
Happiness
,
in
order
to
which
he
was
endowed
with
those
Moral
Perfections
,
as
qualified
him
to
obtain
that
end
.
There
was
an
exact
Regularity
in
all
his
Faculties
:
The
inlightned
Mind
directed
the
Will
,
the
Will
commanded
the
Affections
,
the
Affections
rul'd
the
Senses
.
He
had
power
to
stand
,
but
was
free
to
Fall
:
with
his
original
perfection
there
was
a
possibility
of
sinning
and
dying
.
The
Eyes
of
his
Mind
were
clear
,
discovering
his
Duty
and
Felicity
;
and
the
assisting
Grace
of
God
was
like
the
Sun
shining
in
the
Air
to
actuate
his
visive
Faculty
;
but
he
wilfully
shut
his
Eye
,
and
fell
from
that
heighth
of
Happiness
into
a
pit
without
a
bottom
.
2.
The
perfection
of
Grace
:
This
in
the
Language
of
Scripture
signifies
uprightness
and
sincerity
,
and
is
attributed
to
the
Saints
in
several
respects
,
which
I
will
particularly
consider
.
3.
The
perfection
of
Glory
.
This
implies
a
Union
of
all
Excellencies
in
a
Soveraign
Degree
.
The
Church
in
the
present
State
is
compared
to
the
Moon
,
that
receives
Light
from
the
Sun
in
half
its
Globe
,
but
in
the
next
State
will
be
fill'd
with
Light
as
a
Ball
of
Christal
penetrated
by
the
Sun
Beams
.
The
Church
shall
be
Glorious
in
Holiness
,
without
spot
or
wrinkle
,
or
any
such
thing
.
Natural
Righteousness
was
of
short
continuance
,
as
Nature
left
to
it self
always
is
:
but
the
Supernatural
State
is
not
only
undefil'd
,
but
fades
not
away
.
The
perfection
of
Paradise
was
frail
,
for
Man
in
his
best
state
was
changing
:
from
this
Root
his
Ruin
sprang
:
but
the
perfection
of
Heaven
is
immutable
,
for
there
God
is
all
in
all
.
His
Influxive
Presence
is
the
Productive
and
Conservative
Cause
of
their
Holiness
and
Blessedness
.
I
will
now
Consider
the
perfection
of
Grace
that
is
attributed
to
the
Saints
in
the
present
state
.
1.
There
is
an
Essential
perfection
,
that
Consists
in
the
unchangable
nature
of
things
,
and
is
absolutely
requisite
to
the
kind
.
A
gradual
perfection
belongs
to
individuals
,
and
is
various
:
All
Gold
is
not
refin'd
to
the
same
degree
and
heighth
of
Purity
:
but
true
Gold
though
in
the
lowest
degree
of
fineness
,
will
endure
the
Furnace
and
the
Touchstone
,
and
by
that
tryal
is
discern'd
from
Counterfeit
Metal
.
There
are
different
degrees
of
active
heat
in
Fire
:
sometimes
it
Flames
,
but
always
Burns
,
if
fed
with
Combustible
matter
.
Now
the
Essence
of
true
Holiness
consists
in
a
Conformity
to
the
Nature
and
Will
of
God
,
whereby
a
Saint
is
distinguisht
from
the
unrenewed
World
,
and
is
not
acted
by
their
Principles
and
Precepts
,
not
govern'd
by
their
Maxims
and
Customs
.
There
are
different
degrees
of
Holiness
in
the
Saints
,
but
Sincerity
is
inseparable
from
the
Being
of
it
.
This
includes
first
a
Conformity
in
the
Heart
and
Life
to
God
.
As
a
good
Complexion
fluorishes
in
the
Countenance
from
the
Root
of
a
good
Constitution
within
:
so
real
Holiness
shining
in
the
Conversation
,
proceeds
from
an
Internal
Principle
of
Life
seated
in
the
Mind
and
Heart
.
The
Understanding
esteems
the
Precepts
of
God's
Law
,
as
best
in
themselves
,
and
best
for
us
:
the
Will
Consents
to
the
Sanctity
and
Royalty
of
the
Law
.
David
declares
,
I
esteem
all
thy
Commandments
to
be
right
:
and
I
hate
every
false
way
.
If
the
Divine
Will
be
the
reason
of
our
Obedience
,
it
will
be
impartial
.
Many
elude
Duty
,
and
deceive
Conscience
by
partial
respects
to
the
Law
:
They
will
make
amends
for
Delinquencies
in
some
things
,
by
Supererogating
in
others
that
are
suitable
to
their
Carnal
Ease
and
Interest
.
Thus
the
Pharisees
were
mighty
Sons
of
the
Church
,
very
accurate
in
Sanctimonious
Forms
,
great
pretenders
to
Piety
,
but
stain'd
Religion
with
Injustice
and
Uncharitableness
.
They
pretended
to
love
God
,
but
hated
their
Neighbour
:
they
Fasted
twice
a
Week
,
but
Devour'd
Widows
Houses
:
they
were
very
nice
in
observing
the
numerous
Rites
of
Religion
,
but
neglected
the
Duties
of
substantial
Goodness
.
There
is
not
a
more
exact
resemblance
between
the
immediate
sight
of
the
Face
,
and
the
sight
of
it
by
reflection
in
a
clear
and
true
Glass
,
than
the
spirit
of
the
Old
Pharisees
is
like
the
Formalist
in
every
Age.
Thus
among
the
Papists
,
how
many
under
the
Vail
of
Virginity
conceal
the
grossest
Impurities
,
and
under
the
appearance
of
Poverty
,
are
Covetous
and
Rapacious
?
But
our
Saviour
tells
us
,
unless
our
righteousness
exceeds
the
righteousness
of
the
Scribes
and
Pharisees
,
we
cannot
enter
into
the
Kingdom
of
Heaven
,
If
our
Obedience
be
not
of
equal
Extent
to
the
Rule
,
if
there
be
an
Indulgence
to
Contravene
any
Precept
,
the
Words
of
St.
James
are
decisive
and
convincing
.
Whoever
shall
keep
the
whole
Law
,
and
yet
offend
in
own
instance
,
he
is
guilty
of
all
.
In
one
allowed
sin
of
Omission
or
Commission
,
there
is
a
Universal
Disobedience
to
the
Authority
of
the
Lawgiver
.
Although
the
best
Saint
on
Earth
is
not
without
Sin
,
yet
the
least
is
without
Guile
.
2.
Sincerity
produces
Constancy
.
There
is
a
strict
Connexion
between
the
leading
Faculties
,
and
their
inward
Operations
,
with
the
outward
Actions
.
According
to
the
renewed
Temper
of
the
Mind
and
Will
,
such
is
the
tenor
of
the
Life
.
Pure
Religion
and
undefiled
before
God
,
that
is
exercis'd
from
Divine
Principles
,
and
Eternal
Motives
,
will
fortifie
a
Christian
against
all
Temptations
:
he
will
neither
be
allur'd
nor
terrifled
from
his
Duty
.
Some
when
Religion
is
in
publick
Esteem
,
are
forward
Professors
:
but
if
the
Testimony
of
Truth
exposes
them
to
Reproach
,
as
Seditious
and
Disloyal
,
and
the
Consequences
of
that
Reproach
,
they
will
Comply
with
the
temper
of
the
Times
to
secure
their
secular
Interest
.
And
as
there
are
Change
of
Garments
,
Summer
and
Winter
Garments
according
to
the
seasons
of
the
Year
,
so
they
have
Change
of
Religions
as
the
times
vary
.
Persecution
discovers
them
to
have
been
formal
Professors
,
without
the
spirit
and
depth
of
Religion
in
their
Hearts
.
But
sincere
Christians
are
conspicuously
such
in
the
Fiery
Tryal
.
'T
is
observ'd
in
digging
Wells
in
the
hot
Months
of
July
and
August
,
if
a
Vein
of
Water
flows
,
't
is
a
sign
of
a
lasting
Spring
:
thus
if
in
the
Burning
Heat
of
Persecution
the
Profession
of
the
pure
Religion
is
declar'd
,
't
is
an
Argument
it
proceeds
from
sincere
Grace
,
that
will
be
springing
up
to
Everlasting
Life
.
There
are
numerous
Examples
of
the
Holy
Martyrs
,
who
despised
the
enraged
World
,
as
a
swarm
of
angry
Flies
,
and
turn'd
Persecution
into
a
Pleasure
,
and
with
undeclining
Fervor
and
Courage
persever'd
in
the
Confession
of
Christ
,
till
they
obtain'd
the
Crown
of
Eternal
Life
.
Unfeined
Faith
and
Sincere
Love
are
the
strongest
security
against
Apostacy
:
he
that
is
sound
at
the
Centre
is
unshaken
by
Storms
.
The
double-minded
,
whose
Hearts
are
divided
between
the
inlightned
Conscience
,
and
their
Carnal
Affections
,
are
unstable
in
all
their
ways
.
Some
have
short
expiring
fits
of
Devotion
:
while
they
are
in
afflicting
Circumstances
either
by
Terrors
of
Conscience
,
or
Diseases
in
their
Bodies
,
or
disasters
in
their
Estates
,
they
resolve
to
be
regular
and
reform'd
in
their
Lives
,
to
walk
circumspectly
and
exactly
:
but
when
they
are
releas'd
from
their
Troubles
,
they
degenerate
from
their
designs
,
and
falsify
their
resolutions
,
and
like
a
Lion
slipt
from
his
Chain
,
that
returns
to
his
fierceness
with
his
Liberty
,
so
they
relapse
into
their
old
Rebellious
Sins
.
The
reason
is
,
they
were
not
inwardly
cleansed
from
the
Love
of
Sin
,
nor
chang'd
into
the
likeness
of
God
.
In
all
their
Miseries
they
were
in
the
state
of
unrenewed
Nature
,
though
restrain'd
from
the
visible
Eruptions
of
it
.
But
real
Saints
have
their
Conversation
all
of
a
Colour
:
in
Prosperity
and
Adversity
they
are
Holy
and
Heavenly
.
In
short
,
Sincere
Christians
study
the
▪
Divine
Law
to
know
the
extent
of
their
Duty
,
and
delight
in
the
discovery
of
it
:
they
do
not
decline
the
strictest
Scrutiny
.
'T
is
David's
Prayer
,
Lord
,
search
me
and
try
me
,
and
see
whether
there
be
any
way
of
wickedness
in
me
,
and
discover
it
to
me
that
I
may
forsake
it
.
Conscience
will
be
quick
and
tender
like
the
Eye
,
which
if
any
dirt
be
in
it
,
weeps
it
out
.
There
may
be
Rebels
in
a
Loyal
City
,
but
they
are
not
conceal'd
and
cherisht
:
the
Loyal
Subjects
search
to
discover
them
,
and
cast
them
out
:
But
the
Hypocrites
hate
the
light
,
because
their
deeds
are
evil
:
they
cherish
a
wilful
Ignorance
,
that
they
may
freely
enjoy
their
Lusts.
The
sincere
Christian
aims
at
Perfection
:
he
Prays
,
Resolves
,
Watches
,
Mourns
and
Strives
against
every
Sin
.
This
is
as
necessary
to
uprightness
,
as
't
is
impossible
we
should
be
without
spot
or
blemish
here
:
but
the
Hypocrite
though
he
Externally
complies
with
some
Precepts
of
easie
Obedience
,
yet
he
will
not
forsake
his
sweet
Sins
.
Now
if
any
sin
be
entertain'd
or
unrenounc'd
by
a
Person
,
he
is
unregenerate
,
and
a
Captive
of
Satan
:
as
if
a
Bird
be
insnar'd
by
one
Leg
,
't
is
as
surely
the
prey
of
the
the
Fowler
▪
as
if
it
were
seiz'd
by
both
Wings
.
I
shall
onely
add
,
Sincerity
commends
us
to
God
,
it
gives
value
to
the
meanest
Service
▪
and
the
want
of
it
Corrupts
the
most
eminent
Service
.
Jehu's
Zeal
was
a
bloody
Murther
,
though
the
destruction
of
Ahab's
Family
was
Commanded
by
God
.
The
Consciousness
of
Sincerity
rejoices
the
living
Saint
with
present
Comfort
▪
and
the
dying
with
the
hopes
of
future
Happiness
.
The
Apostle
when
surrounded
with
Calamities
,
declares
,
this
is
our
rejoycing
,
the
testimony
of
Conscience
,
that
1
Cor.
1.
〈◊〉
▪
with
simplicity
,
and
godly
sincerity
,
we
have
had
our
Conversation
in
this
World
.
Hezekiah
having
receiv'd
a
Mortal
Message
by
the
Prophet
addrest
himself
to
God
,
Remember
,
O
Lord
,
I
beseech
thee
,
how
I
have
walked
before
thee
,
in
truth
,
with
a
perfect
heart
.
Truth
and
Perfection
are
equivalent
;
this
was
a
reviving
Cordial
in
his
dying
Hour
.
A
sincere
Life
is
attended
with
a
happy
Death
,
and
that
is
attended
with
a
more
happy
Life
.
God
is
the
Rewarder
of
Moral
Vertues
,
with
Temporal
Blessings
,
but
he
is
the
Eternal
Reward
of
Godly
Sincerity
.
This
is
the
first
Notion
of
perfect
Holiness
in
the
present
state
.
2.
There
is
an
Integral
Perfection
of
Holiness
:
that
is
,
an
entire
conjugation
of
all
those
Sanctifying
Graces
of
which
the
Image
of
God
Consists
.
The
New
Creature
in
its
forming
is
not
like
the
effects
of
Art
,
but
the
living
productions
of
Nature
.
A
Sculptor
in
making
a
Statue
of
Marble
,
finishes
the
Head
,
when
the
other
part
is
but
rude
stone
.
But
all
the
parts
of
a
Child
in
the
Womb
,
are
gradually
form'd
together
,
till
the
Body
is
complete
.
The
Holy
Spirit
in
renewing
a
Man
,
infuses
a
universal
habit
of
Holiness
,
that
is
Comprehensive
of
all
the
variety
of
Graces
to
be
Exercis'd
in
the
Life
of
a
Christian.
As
the
Corrupt
Nature
,
stil'd
the
Old
Man
,
is
complete
in
its
Earthly
Members
,
all
the
Lusts
of
the
Flesh
,
both
of
the
desiring
and
angry
Appetite
,
and
disposes
without
the
corrective
of
Restraining
Grace
,
the
Natural
Man
to
yield
to
all
Temptations
:
he
will
be
Fierce
with
the
Contentious
,
Licentious
with
the
Dissolute
,
Intemperate
with
the
Drunkard
,
Lascivious
with
the
Impure
,
Impious
with
the
Scorners
of
Religion
.
Thus
the
Divine
Nature
,
stil'd
the
New
Man
,
is
complete
in
all
Spiritual
Graces
,
and
inclines
and
enables
the
Sanctified
to
do
every
good
Work
.
The
fruit
of
the
Spirit
,
is
Love
,
Joy
,
Peace
,
Long-suffering
,
Gentleness
,
Goodness
,
Faith
,
Meekness
,
Temperance
.
Although
they
are
distinguisht
in
their
Activity
,
and
particular
Objects
,
yet
they
always
are
joyn'd
in
the
same
Subject
,
and
Concentre
in
God
,
who
is
Immutably
Holy
and
One.
They
are
mixt
in
their
Exercise
without
Confusion
:
As
in
a
Chorus
,
the
variety
of
Voices
is
Harmonious
and
Conspiring
.
Spiritual
Graces
according
to
the
degrees
of
their
Perfection
,
such
is
the
degree
of
their
Union
.
Every
real
Saint
is
conform'd
to
Christ
,
of
whom
he
receives
grace
for
grace
.
There
are
Spiritual
Gifts
of
Arbitrary
Dispensation
:
the
word
of
Wisdom
,
1
Cor.
1●
.
the
word
of
Knowledge
,
the
gifts
of
Healing
,
the
works
of
Miracles
,
are
separately
given
.
But
when
the
Spirit
prepares
a
Soul
for
his
Habitation
,
he
purifies
it
from
Sin
,
and
adorns
it
with
every
Grace
:
if
there
be
a
defect
of
any
Grace
,
the
opposite
Sin
in
its
power
remains
in
the
Soul
,
and
makes
it
impossible
for
the
Holy
Spirit
to
dwell
there
.
'T
is
to
be
observed
,
that
when
a
Promise
is
made
to
any
particular
Grace
in
Scripture
,
that
Grace
is
to
be
considered
in
union
with
other
Graces
.
Our
Saviour
tells
us
,
Whoever
believes
shall
be
saved
:
And
St.
Paul
,
inspired
by
the
Spirit
of
our
Saviour
,
saith
,
That
Faith
separate
from
Charity
is
of
no
avail
for
Salvation
.
Though
I
have
all
Faith
,
so
that
I
could
remove
mountains
,
and
have
not
Charity
,
I
am
nothing
.
A
Faith
that
does
not
work
by
Love
,
and
is
not
productive
of
Obedience
,
is
of
no
saving
efficacy
.
St.
James
puts
the
Question
,
What
doth
it
profit
my
Brethren
,
though
a
Man
says
,
he
hath
Faith
,
and
hath
not
Works
?
Can
Faith
save
him
?
'T
is
evident
it
does
not
:
For
nothing
asserts
or
denies
more
strongly
than
a
Question
.
He
that
does
not
by
Faith
in
the
Son
of
God
live
a
holy
Life
,
must
dye
for
ever
.
St.
John
assures
us
,
That
we
are
in
a
state
of
favour
with
God
,
if
we
love
the
Brethren
.
1
John
3.
14.
We
know
that
we
have
passed
from
Death
to
Life
,
because
we
love
the
Brethren
.
But
the
sincerity
of
our
Love
to
the
Children
of
God
,
is
proved
by
our
Love
to
God
,
and
keeping
his
Commandments
,
1
Joh.
5.
2.
and
is
inseparable
from
it
.
Where-ever
Salvation
is
promised
to
a
particular
Duty
,
it
must
be
understood
in
a
collective
sense
.
We
read
,
Whoever
shall
Acts
2.
21.
call
upon
the
name
of
the
Lord
,
shall
be
saved
:
But
a
prevailing
Prayer
must
proceed
from
a
holy
Person
,
that
keeps
the
1
John
3.
21.
Commands
of
God
,
and
does
those
things
that
are
pleasing
in
his
sight
.
The
Prayer
must
be
mix'd
with
Faith
and
Fervency
:
The
effectual
fervent
Prayer
of
a
righteous
Jam.
5.
16.
Man
avails
much
.
The
connexion
of
saving
Graces
cannot
be
broken
.
St.
Peter
excites
us
,
to
give
all
diligence
to
add
to
our
Faith
,
in
the
Mysteries
of
Godliness
,
Vertue
;
an
active
power
to
render
it
lively
and
operative
,
otherwise
Faith
is
a
mere
speculative
dead
assent
:
To
Vertue
,
Knowledge
;
Prudence
to
direct
its
exercise
in
the
seasons
wherein
,
and
the
manner
how
our
Duties
are
to
be
performed
:
To
Knowledge
,
Temperance
,
to
regulate
our
Appetites
and
Enjoyments
in
the
use
of
things
pleasing
to
the
Senses
:
To
Temperance
,
Patience
,
to
endure
the
Evils
to
which
we
are
exposed
in
this
lower
state
;
which
is
equally
,
if
not
more
necessary
and
excellent
:
For
Humane
Nature
is
more
affected
and
tempted
by
sharp
Pains
and
Grief
,
than
delighted
with
Pleasure
:
Without
the
exercise
of
these
Graces
,
our
Religion
will
be
by
fits
and
flashes
,
with
interrupting
intervals
:
To
Patience
,
Godliness
;
that
is
,
a
respect
to
the
Commands
of
God
as
our
Rule
,
and
his
Glory
as
our
End
,
that
is
distinguish'd
from
mere
Morality
;
that
proceeds
only
from
Humane
Reason
,
and
respects
the
civil
Happiness
:
To
Godliness
,
Brotherly-kindness
:
A
sincere
Love
to
all
of
the
same
Heavenly
Extraction
,
in
whom
the
Image
of
God
shines
:
And
to
Brotherly-kindness
,
Charity
:
That
extends
to
all
the
partakers
of
our
common
Nature
.
All
Spiritual
Graces
take
their
residence
together
in
the
Soul
;
not
one
singly
enters
,
and
keeps
entire
possession
.
Our
Saviour
tells
the
young
Man
who
had
lived
so
regularly
,
that
he
was
lovely
in
his
Eyes
,
If
thou
wilt
be
perfect
,
go
and
sell
all
,
and
give
to
the
Poor
,
and
come
follow
me
.
He
wanted
Charity
and
Self-denyal
to
make
his
Obedience
entire
.
3.
There
is
a
comparative
Perfection
:
This
in
Scripture
is
Intellectual
or
Moral
.
(
1.
)
Intellectual
Perfection
.
The
Apostle
excites
the
Hebrews
,
Wherefore
leaving
Heb.
6.
1.
the
Doctrine
of
the
beginning
of
Christ
,
let
us
go
on
to
Perfection
:
To
more
eminent
degrees
in
the
Knowledge
of
the
Gospel
,
both
of
the
supernatural
Doctrines
of
the
Gospel
,
or
the
Duties
contained
in
it
.
Of
the
first
the
Apostle
is
to
be
understood
,
We
speak
Wisdom
among
those
that
are
perfect
:
That
is
,
declare
Divine
Mysteries
to
those
who
are
prepared
to
receive
them
.
The
Light
of
Nature
declares
the
Being
of
God
,
and
his
Essential
Perfections
,
Wisdom
,
Power
and
Goodness
,
shining
in
his
Works
;
but
not
his
Counsels
,
in
order
to
our
Salvation
:
No
Man
hath
seen
Joh.
1.
1●
.
God
at
any
time
:
The
only
begotten
,
which
is
in
the
bosom
of
the
Father
,
he
hath
declared
him
.
There
are
some
notices
of
Good
and
Evil
,
of
Vertue
and
Vice
,
by
the
instructive
Light
of
Reason
,
but
not
sufficient
to
inform
us
of
our
full
Duty
.
The
discovery
of
the
purity
and
perfection
of
the
Moral
Law
is
from
God
.
The
Gospel
,
like
a
clear
and
equal
Glass
,
that
discovers
the
beauties
and
blemishes
of
the
Face
,
makes
known
to
us
what
defiles
,
and
what
beautifies
the
Soul
.
Now
't
is
our
Duty
to
increase
in
Knowledge
,
both
in
the
extent
and
degrees
,
and
in
the
quality
and
efficacy
of
it
.
1.
In
the
extent
and
degrees
.
There
is
a
mutual
dependance
of
Divine
Truths
;
one
illustrates
and
infers
another
:
There
is
an
harmonious
agreement
between
them
;
one
supports
another
;
and
't
is
our
Duty
to
apply
our
Minds
intensely
to
understand
them
.
How
many
that
have
the
Revelation
of
the
Gospel
,
are
mean
proficients
in
the
School
of
Heaven
.
Of
these
the
Apostle
speaks
with
reprehension
,
They
needed
to
be
taught
again
,
the
first
Principles
of
the
Oracles
of
God
;
and
are
become
such
that
had
need
of
milk
,
and
not
of
strong
meat
:
Whereas
others
were
come
to
full
age
,
and
had
their
senses
exercised
,
to
discern
more
perfectly
good
and
evil
.
How
many
Professors
need
the
first
Principles
of
Religion
to
be
planted
in
them
?
They
pretend
to
exempt
their
Ignorance
from
discredit
,
that
it
only
belongs
to
the
Ministers
of
the
Word
to
study
the
Mysteries
of
Religion
:
But
't
is
of
infinite
consequence
,
they
should
be
wise
to
Salvation
.
Our
Saviour
tells
us
,
This
is
Life
Eternal
,
to
know
thee
to
be
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
.
The
dispensation
of
the
Gospel
is
a
state
of
Perfection
:
'T
is
the
full
and
final
declaration
of
God's
Will
,
in
order
to
our
future
Blessedness
:
'T
is
not
a
provisional
establishment
as
the
Levitical
Law
:
There
is
no
other
alliance
to
be
made
between
God
and
Men
;
no
other
Sacrifice
to
be
offered
for
Sin
:
All
the
Types
and
Prophesies
are
compleatly
fulfilled
in
Christ
.
Now
some
understand
more
clearly
and
distinctly
the
contrivance
and
parts
of
our
mysterious
Redemption
;
and
are
comparatively
perfect
.
All
the
Treasures
of
the
World
are
in
real
value
infinitely
inferiour
to
saving
Truths
.
There
may
be
Knowledge
without
saving
Grace
;
but
no
saving
Grace
without
Knowledge
.
The
Understanding
is
the
leading
Faculty
:
Conversion
begins
in
the
renewed
Mind
;
Ye
were
darkness
,
now
ye
are
light
in
the
Lord
.
The
Gospel
cannot
be
profitable
for
our
Holiness
and
Comfort
,
but
by
the
intervening
of
the
inlightned
applicative
Understanding
;
the
Conscience
,
that
discovers
the
Will
of
God
to
us
,
from
whence
our
immediate
obligation
arises
to
obey
it
.
'T
is
true
,
some
Doctrines
of
the
Gospel
are
fundamental
,
and
some
are
perfective
:
Some
are
not
of
that
consequence
and
clearness
as
others
;
and
the
Ignorance
of
them
is
not
damning
,
not
the
Knowledge
of
them
saving
.
But
every
Divine
Truth
is
worthy
of
our
attentive
Consideration
,
according
to
our
Capacity
;
for
they
contribute
to
our
Perfection
.
We
should
strive
to
advance
in
Knowledge
;
that
as
the
Sun
gradually
ascends
the
Horizon
,
till
it
gives
Light
to
the
Day
,
and
Day
to
the
World
;
so
our
knowledge
of
Christ
should
be
more
clear
and
extensive
,
till
we
are
compleatly
transformed
into
his
glorious
Image
:
When
we
shall
see
him
as
he
is
,
we
shall
be
intirely
like
him
.
2.
As
our
Knowledge
is
more
vital
,
affective
and
practical
,
't
is
more
perfective
of
us
.
Divine
Truths
have
a
Goodness
in
them
,
and
are
not
duely
known
,
without
a
stedfast
belief
of
their
Truth
,
and
a
just
valuation
of
their
Goodness
;
when
the
conviction
of
the
Mind
,
and
the
consent
of
the
Will
,
is
influential
upon
our
Lives
.
The
knowledge
of
some
things
is
merely
speculative
:
One
knows
that
the
Eclipse
of
the
Sun
is
from
the
interposing
of
the
Moon
between
that
globe
of
Light
and
our
sight
,
and
the
Mind
acquiesces
in
the
Theory
;
for
't
is
of
no
practical
use
:
But
the
knowledge
that
Sin
separates
between
God
and
us
,
and
intercepts
the
Light
of
his
Countenance
from
shining
upon
us
,
is
infinitely
profitable
to
make
us
fearful
to
offend
him
,
that
we
may
not
be
deprived
of
the
joyful
sense
of
his
Love
.
Spiritual
Knowledge
includes
a
correspondent
permanent
impression
upon
the
Heart
,
and
in
the
Life
to
the
nature
of
sanctifying
Truths
.
In
civil
matters
there
is
a
knowledge
of
discourse
and
direction
,
and
a
knowledge
of
performance
:
And
in
holy
things
there
is
a
knowledge
of
apprehension
and
in
words
,
and
a
knowledge
that
orders
the
Conversation
aright
.
The
first
is
not
onely
fruitless
,
but
accidentally
pernicious
:
according
to
Solomon's
Expression
,
he
that
increases
knowledge
increases
Sorrow
.
A
smaller
degree
of
knowledge
of
God
and
Christ
that
is
productive
of
Love
and
Obedience
,
is
far
more
valuable
than
a
more
large
and
accurate
knowledge
of
the
Divine
Attributes
,
of
the
union
of
the
Natures
and
Offices
of
Christ
,
that
is
not
fruitful
in
Good
Works
:
as
a
spot
of
Ground
Cultivated
according
to
its
quality
,
is
more
profitable
than
a
large
Field
that
lies
Waste
.
2.
Moral
Perfection
is
evident
by
a
Threefold
Comparison
.
1.
Of
the
Saints
with
visible
Sinners
.
2.
Of
the
Saints
among
themselves
.
3.
Of
some
eminent
acts
of
Grace
with
lower
acts
in
the
same
kind
.
1.
The
Comparison
of
Saints
with
visible
Sinners
makes
them
,
appear
as
perfect
.
'T
is
true
there
is
a
mixture
of
Principles
in
the
best
here
,
of
Flesh
and
Spirit
,
inherent
Corruption
,
and
infus'd
Grace
,
and
the
operations
flowing
from
them
accordingly
are
mixt
.
But
as
one
who
has
not
the
brightest
Colours
of
white
and
red
in
the
Complexion
,
appears
an
Excellent
Beauty
,
set
off
by
the
presence
of
a
Blackmoor
,
so
the
Beauty
of
Holiness
in
a
Saint
,
though
mixt
with
blemishes
,
appears
complete
when
compar'd
with
the
foul
deformity
of
Sinners
.
Thus
the
opposition
between
them
is
express'd
,
He
destroys
the
perfect
and
the
Job
9.
22.
wicked
.
'T
is
Recorded
of
Noah
,
that
he
was
a
just
and
perfect
man
in
his
generation
:
Gen.
6.
in
an
Age
when
Wickedness
reign'd
,
when
Chastity
was
expell'd
from
the
number
of
Vertues
,
and
Modesty
was
censur'd
as
a
Vice
,
when
Impiety
was
arriv'd
at
the
highest
pitch
,
and
the
Deluge
was
necessary
to
purge
the
World
from
such
Sinners
:
then
the
sanctity
and
piety
of
Noah
shin'd
as
brightness
issues
from
the
Stars
.
He
appear'd
perfectly
good
,
compar'd
▪
with
the
prodigiously
bad
.
2.
In
comparing
the
Saints
among
themselves
,
some
are
stil'd
perfect
.
There
are
different
degrees
among
Sinners
:
some
are
so
dispos'd
to
Wickedness
,
that
they
may
be
denominated
from
as
many
Solus
habet
scelerum
,
quicquid
possedimus
omnes
.
Claud.
in
Ruffinum
.
Vices
that
possess
their
Souls
,
as
the
Evil
Spirit
in
the
man
spoken
of
in
the
Gospel
▪
answer'd
,
his
name
was
Legion
,
from
the
number
of
Devils
that
possess'd
him
▪
They
drive
through
all
the
degrees
of
In
uno
Coesare
multos
Marios
esse
.
Sin
so
violently
and
furiously
,
that
compar'd
to
them
,
other
Sinners
seem
Innocent
,
and
are
far
less
obnoxious
to
Judgment
.
Thus
there
are
singular
Saints
whose
Graces
are
so
Conspicuous
and
Convincing
,
and
a
universal
Holiness
appears
in
their
Conversation
,
as
makes
them
venerable
among
the
vicious
:
Their
presence
will
restrain
the
dissolute
from
Excesses
either
in
Words
or
Actions
,
as
effectually
as
a
Magistrate
by
the
terror
of
his
Power
.
Other
Saints
,
though
sincere
,
yet
there
is
such
a
mixture
of
Shades
and
Lights
in
their
actions
,
that
they
are
in
low
esteem
.
Compare
meek
Moses
with
the
passionate
Prophet
Jonas
,
who
justified
his
anger
to
the
Face
of
God
himself
,
I
do
well
to
be
angry
even
unto
death
.
We
read
of
Moses
,
that
he
was
the
meekest
man
upon
the
face
of
the
earth
:
Of
this
there
is
recorded
a
very
Eminent
Effect
and
Evidence
:
When
Aaron
and
Miriam
had
contumeliously
and
seditiously
spoke
against
him
,
as
if
he
had
Usurp'd
undue
Authority
,
Hath
the
Lord
Numb
.
12.
〈◊〉
▪
onely
spoken
by
Moses
?
hath
he
not
also
spoken
by
us
?
He
might
by
a
sharp
reply
have
confounded
them
,
but
he
was
silent
.
Several
Circumstances
concur
to
heighten
the
value
of
his
Victory
over
himself
.
There
was
a
double
offence
,
and
violation
of
the
respects
due
to
the
dignity
of
his
Person
,
and
the
nearness
of
the
Relation
:
This
Accusation
was
publick
before
the
Congregation
of
Israel
:
in
the
heat
of
the
Contention
,
when
there
is
a
great
disposition
to
be
fir'd
by
Anger
,
when
the
silent
and
patient
bearing
the
Indignity
might
be
interpreted
as
a
Conviction
of
his
Guilt
,
yet
he
calmly
endur'd
their
false
Charge
.
How
great
is
the
disparity
between
Moses
and
Jonah
?
3.
In
comparing
some
raised
acts
of
Facere
plurima
mediocriter
&
unum
aliquid
insigniter
.
Plin.
Ep.
29.
Grace
,
with
lower
in
the
same
kind
,
there
is
a
perfection
attributed
to
them
.
As
't
is
in
Diamonds
,
many
small
ones
are
not
of
equal
value
with
one
great
one
,
though
of
equal
weight
with
it
:
so
one
act
of
Piety
,
of
Faith
,
of
Charity
,
of
Self-denial
,
may
for
its
rareness
,
exemplariness
,
and
efficacy
,
have
such
a
Divine
degree
of
worth
in
it
,
that
it
far
excells
many
less
illustrious
effects
of
those
Graces
.
As
a
single
act
of
Wickedness
may
be
so
extremely
evil
,
so
enormously
vicious
as
to
exceed
many
Crimes
in
its
pollution
and
guilt
of
the
same
kind
.
There
are
some
instances
of
this
in
Scripture
:
Ahaz
in
the
time
of
his
distress
;
did
yet
trespass
more
against
the
Lord
.
Judgments
in
their
nature
and
Gods
design
are
fit
means
to
soften
the
obdurate
,
as
Iron
is
made
malleable
by
the
Fire
:
but
to
kick
against
the
pricks
,
to
be
more
stubborn
by
the
infliction
of
Wrath
,
that
should
Correct
Men
into
their
Duty
,
is
a
wickedness
so
unnatural
and
prodigious
,
that
it
has
left
a
brand
of
Infamy
on
him
for
ever
:
This
is
that
King
Ahaz
,
that
desperate
Rebel
against
God
.
The
Idolatry
of
Manasses
was
aggravated
with
such
open
Contempt
of
God
,
that
made
it
infinitely
more
provoking
than
the
secret
Idolatry
of
others
.
'T
is
related
,
he
set
a
carved
image
,
that
he
had
made
,
in
the
house
of
God
,
of
which
God
had
said
to
David
,
and
to
Solomon
his
Son
,
in
this
house
will
I
put
my
name
for
ever
.
He
deposed
God
,
and
with
the
boldest
Defiance
set
an
Idol
in
his
Throne
before
his
Face
.
I
will
produce
some
Instances
of
the
Exercise
of
Grace
in
its
Radiancy
and
Power
,
both
in
Doing
and
Suffering
.
Abraham
received
a
Command
,
Take
now
thy
Son
,
thy
only
Son
Isaac
,
whom
thou
lovest
,
and
go
to
the
land
of
Moriah
;
and
offer
him
there
for
a
burnt-offering
.
How
many
Circumstances
with
respect
to
Nature
and
Grace
,
increass'd
the
difficulty
of
his
Obedience
?
The
Command
was
so
hard
,
God
would
not
permit
the
fulfilling
it
.
Isaac
was
the
Object
of
his
most
ardent
desires
,
in
whom
he
lived
more
dearly
than
in
himself
:
When
his
own
Life
was
almost
expir'd
,
and
was
Miraculously
renewed
in
his
Son
,
the
Heir
of
the
Promise
,
in
whose
seed
all
the
nations
of
the
world
were
to
be
blessed
:
how
grievous
to
Humane
Affections
,
not
only
to
be
a
Spectator
,
but
Actor
,
the
Priest
to
offer
the
Sacrifice
.
Yet
he
rose
early
,
and
went
to
the
place
of
which
God
had
told
him
.
He
applied
himself
without
relenting
or
delay
,
that
would
have
argu'd
unwillingness
,
in
such
a
severe
Tryal
.
He
built
an
Altar
,
bound
Isaac
,
and
laid
him
on
the
Altar
,
and
stretcht
out
his
hand
to
slay
him
,
if
he
had
not
been
countermanded
by
a
Call
from
Heaven
.
In
this
Work
was
his
Faith
made
perfect
;
and
appears
in
its
exaltation
.
This
was
an
Act
so
pleasing
to
God
,
that
he
declar'd
his
approving
and
accepting
it
by
a
Voice
from
Heaven
.
His
Obedience
to
the
Divine
Command
to
leave
his
Countrey
,
and
go
into
a
strange
Land
,
was
the
excellent
effect
of
his
Faith
in
the
Promise
of
God
,
but
less
Illustrious
than
the
Offering
of
his
Son
.
The
Self-denial
of
Moses
was
as
perfect
and
admirable
in
its
kind
.
When
he
was
come
to
years
,
he
refused
to
be
call'd
the
son
of
Pharoahs
daughter
.
When
he
understood
the
value
of
a
Crown
,
with
the
Honours
,
and
Riches
annext
to
i●
:
in
the
Age
of
Youth
and
strength
,
wh●n
the
Carnal
Appetites
are
vehemently
inclin'd
to
Pleasures
,
and
there
was
an
opportunity
of
the
freest
fruition
:
then
he
chose
to
suffer
affliction
with
the
people
of
God
,
than
to
enjoy
the
pleasures
of
sin
for
a
season
.
'T
is
prudent
advice
not
to
choose
when
the
Passions
are
in
a
ferment
and
disorder
:
't
is
like
eating
Meat
in
a
Fever
,
that
increases
the
feverish
heat
,
and
destroys
the
Vital
.
A
terrible
Temptation
hinders
deliberation
,
and
a
free
judgment
of
what
is
our
Duty
to
choose
:
a
pleasant
Temptation
Corrupts
the
Mind
,
that
we
do
not
discern
the
true
from
the
false
Good
.
Yet
Moses
in
that
time
of
his
Life
,
when
the
sensual
Passions
are
most
inflam'd
and
urgent
,
had
his
Mind
so
clear
and
calm
,
that
he
deliberately
,
and
with
a
full
choice
preferr'd
Disgrace
,
Poverty
,
and
Persecution
,
before
the
variety
of
attractive
Delights
,
that
ravish
the
Carnal
Senses
.
Such
was
the
Soveraignty
of
his
Faith
,
that
it
Compos'd
the
unruly
passions
and
kept
them
in
Obedience
.
The
Patience
of
Job
,
is
as
rare
an
Instance
,
who
was
expos'd
to
all
the
Cruelty
and
Arts
of
the
Tempter
to
overcome
him
.
If
we
consider
the
nature
of
his
Afflictions
,
and
their
immediate
succession
like
Waves
of
the
Sea
,
that
he
was
suddenly
and
unexpectedly
strip't
of
his
Estate
,
depriv'd
of
his
Children
,
and
his
Body
was
cover'd
with
loathsom
and
painful
Ulcers
,
that
Satan
was
Confident
his
Misery
would
so
exasperate
his
Spirit
,
that
he
would
blaspheme
God
to
his
Face
,
yet
he
blest
him
with
the
most
humble
Reverence
and
resign'd
Submission
to
his
Soveraign
Will.
Add
another
Consideration
,
when
his
Wife
that
should
have
been
a
Comforter
,
insulted
over
him
,
and
became
a
Tempter
,
he
repell'd
her
with
a
Holy
Zeal
and
Constancy
.
The
Tempter
neither
by
Assaults
on
his
Body
,
nor
by
Treachery
in
his
Wise
could
prevail
.
In
him
Patience
had
its
perfect
work
.
'T
is
recorded
as
the
most
celebrated
Instance
in
that
kind
:
you
have
heard
of
the
patience
of
Job
,
and
seen
the
end
of
the
Lord
.
I
shall
only
add
the
Example
of
the
three
Hebrew
Martyrs
,
who
when
the
proud
and
cruel
King
commanded
them
to
bow
to
the
Golden
Idol
,
or
threatned
to
cast
them
into
the
burning
Furnace
,
with
unshaken
Courage
expos'd
themselves
to
his
Fury
to
preserve
their
Integrity
.
In
them
perfect
Love
cast
out
Fear
.
4.
There
is
a
relative
Perfection
of
Holiness
according
to
the
several
Conditions
of
the
Saints
in
this
Life
.
As
in
a
Garden
,
there
are
Trees
that
produce
different
Fruits
,
and
of
different
degrees
of
Goodness
:
the
Vine
,
the
Fig-tree
,
the
Apple-tree
:
if
an
Apple-tree
produce
the
best
Fruits
in
its
kind
,
though
not
equal
to
the
Fruit
of
the
Vine
,
't
is
perfectly
good
.
Thus
in
the
World
there
are
several
Conditions
of
Life
among
Men
:
some
are
in
places
of
Dignity
and
Superiority
:
others
of
subjection
and
service
.
A
Servant
that
is
faithful
and
diligent
,
adorns
the
Gospel
,
and
excels
in
that
Relation
,
and
is
equally
accepted
of
God
,
as
others
in
a
higher
order
.
He
that
gain'd
two
Talents
was
esteem'd
as
faithful
,
as
he
that
gain'd
five
,
because
the
profit
resulting
from
the
improvement
was
in
proportion
to
the
stock
entrusted
with
him
.
There
is
a
Perfection
Relative
to
the
various
Spiritual
States
of
Christians
here
.
St.
John
addresses
his
Counsel
to
Christians
under
several
Titles
,
to
Children
,
to
Young
Men
,
and
Fathers
,
with
respect
to
their
different
Ages
in
Christianity
.
A
Child
,
is
perfect
in
the
quality
of
a
Child
,
when
he
has
the
stature
,
the
strength
,
the
understanding
that
is
becoming
his
Age
,
though
he
is
distant
from
that
compleat
state
to
which
he
will
arrive
in
his
mature
Age.
A
young
Man
has
the
Perfection
proper
to
his
Age.
A
new
Convert
that
has
such
degrees
of
Knowledge
and
Holiness
as
are
suitable
to
the
Means
and
his
Time
of
advancement
by
them
,
is
esteem'd
Compleat
in
that
state
of
Grace
.
Some
are
enter'd
into
the
School
of
Heaven
,
and
are
in
the
first
Lessons
of
Christianity
,
others
have
made
a
higher
progress
in
it
,
to
the
fulness
of
the
Stature
.
Beyond
the
Perfection
attainable
here
,
there
is
an
absolute
Perfection
of
Holiness
in
the
extent
of
its
parts
,
and
intention
of
degrees
:
'T
is
our
present
Duty
to
aspire
and
endeavour
after
this
,
but
attain'd
only
in
Heaven
,
where
every
Saint
is
renewed
into
the
perfect
Image
of
God
,
and
made
glorious
in
holiness
,
the
great
end
of
our
Saviour's
Love
in
dying
for
us
.
By
gradations
Christians
ascend
to
that
Consummate
state
,
the
period
of
Perfection
.
CHAP.
VI.
Particular
Graces
Consider'd
,
the
internal
Principles
of
Perfection
.
Divine
Faith
Doctrinal
,
Justifying
,
and
in
the
disposal
of
Providence
.
Doctrinal
Faith
is
not
Imagination
,
nor
Reason
.
The
Objects
of
it
.
The
Motives
consider'd
.
The
Essential
Perfections
of
God
.
Faith
a
divine
Revelation
,
is
the
most
reasonable
Act
of
the
Humane
Mind
.
God's
Truth
a
Principle
immediately
evident
.
His
Jurisdiction
reaches
to
mens
Understandings
.
God
never
requires
our
Assent
to
supernatural
Truths
,
but
he
affords
sufficient
Conviction
,
that
they
are
reveal'd
by
him
.
God
reveals
himself
in
Scripture
by
humane
expressions
according
to
our
Capacity
.
We
are
obliged
to
believe
supernatural
Doctrines
,
no
farther
than
they
are
reveal'd
.
To
attempt
the
Comprehensive
knowledge
of
them
,
is
perfectly
vain
;
't
is
impossible
,
impertinent
,
and
dangerous
.
Curiosity
often
fatal
to
Faith
.
An
Answer
to
Objections
,
that
supernatural
Doctrines
are
not
reconcileable
to
Reason
.
That
when
men
use
all
means
sincerely
to
know
the
truth
of
them
,
and
are
not
Convinc'd
of
it
,
they
shall
not
be
Condemn'd
for
involuntary
,
speculative
Errors
.
I
Will
now
particularly
Consider
those
Graces
that
are
of
a
more
Excellent
Nature
,
and
have
a
more
powerful
Causality
and
Influence
in
the
lives
of
Christians
Faith
and
Love
,
Hope
and
Fear
,
are
the
internal
Principles
of
Christian
Perfection
.
I
will
first
discourse
of
Divine
Faith
,
the
first
principle
and
foundation
of
Religion
,
Heb.
11.
as
the
Apostle
declares
:
He
that
comes
to
God
,
must
believe
that
he
is
,
and
the
rewarder
of
them
that
diligently
seek
him
.
The
belief
of
his
Being
and
Bounty
,
is
the
Motive
of
Holy
Worship
.
This
Grace
is
most
Honourable
to
God
,
and
beneficial
to
us
.
The
understanding
is
our
Supreme
Faculty
,
and
by
submitting
it
to
divine
Revelation
,
we
pay
the
most
humble
Homage
to
him
.
By
Faith
we
Conceive
of
God
,
becoming
his
divine
Perfections
:
in
believing
the
Revelation
he
has
made
of
his
Nature
,
which
is
as
Incomprehensible
as
't
is
Invisible
,
and
the
declaration
of
his
Will
,
though
the
things
promis'd
are
encompass'd
with
opposition
and
seeming
impossibilities
,
we
glorifie
his
perfect
Veracity
and
Omnipotence
in
the
highest
manner
.
He
that
believes
the
divine
Testimony
,
sets
his
Seal
that
God
is
true
;
ratifies
his
word
in
the
most
solemn
manner
.
Faith
is
most
beneficial
to
us
.
'T
is
the
root
of
the
Spiritual
Life
,
from
whence
all
other
Graces
derive
their
flourishing
and
fruitfulness
.
'T
is
not
only
productive
of
its
own
acts
,
but
excites
and
animates
every
Grace
in
its
distinct
exercise
:
Like
the
animal
Spirits
,
that
give
motion
and
vigour
to
all
the
Senses
.
Faith
in
Christ
conveys
to
a
weak
Christain
,
a
kind
of
Omnipotence
:
The
Apostle
declares
,
I
can
do
all
things
Heb.
11.
through
Christ
that
strengthens
me
.
The
most
eminent
effects
of
other
Graces
,
either
active
or
suffering
,
Fortitude
,
Zeal
,
Self-denyal
,
Patience
,
are
attributed
to
Faith
;
as
the
Honour
of
a
Victory
is
ascribed
to
the
General
,
by
whose
Conduct
and
Courage
the
Battle
is
managed
,
though
't
is
obtained
by
the
Valour
of
the
Soldiers
.
By
Faith
we
are
justified
from
the
guilt
Rom.
5.
1.
of
our
many
and
mighty
Sins
.
We
are
Acts
15.
purified
from
their
deep
Pollutions
:
We
are
adopted
into
the
line
of
Heaven
;
and
are
saved
from
misery
extreme
and
eternal
.
I
will
consider
Divine
Faith
under
three
Heads
.
1.
Doctrinal
Faith
.
2.
Justifying
Faith
.
3.
Faith
in
the
disposal
of
all
things
,
by
the
ruling
Providence
of
God
.
Doctrinal
Faith
I
will
consider
,
1.
In
its
nature
.
2.
The
objects
of
it
.
3.
The
motives
.
4.
The
efficacy
.
1.
The
nature
of
it
.
All
the
notions
of
Faith
agree
in
this
;
't
is
a
dependance
upon
the
truth
of
another
.
Thus
Trust
is
called
Faith
;
because
it
relies
upon
the
truth
of
a
Promise
:
And
one
is
said
to
keep
his
Faith
inviolate
,
when
he
performs
the
Promise
that
another
relyed
on
.
Faith
in
the
propriety
of
expression
,
is
an
assent
for
the
veracity
of
the
speaker
:
Accordingly
,
Divine
Faith
is
a
firm
assent
of
the
Mind
to
things
,
upon
the
authority
of
Divine
Revelation
.
'T
is
distinguish'd
from
Imagination
,
and
from
comprehensive
Reason
.
Fancy
draws
a
Copy
of
those
Objects
that
are
perceived
by
the
external
Senses
,
or
compounds
many
Copies
together
,
but
creates
no
images
of
things
not
perceptible
by
the
Senses
.
We
can
imagine
Mountains
of
Gold
,
because
we
have
seen
Gold
and
Mountains
:
We
conceive
monstrous
mixtures
in
Dreams
▪
but
no
actors
can
appear
on
the
theatre
of
Fancy
,
but
in
borrowed
habits
from
sensible
things
.
But
the
Objects
of
Faith
are
such
things
,
as
Eye
hath
not
seen
,
nor
Ear
heard
,
and
transcend
the
capacity
of
the
Imagination
to
conceive
,
and
of
the
external
Senses
to
represent
:
Yet
Infidels
blaspheme
the
Eternal
Truths
of
Divine
Things
,
as
the
fictions
of
Fancy
.
2.
Faith
is
distinguish'd
from
Science
,
acquired
by
Study
,
and
from
Reason
.
Reason
implies
a
progress
from
one
degree
of
Knowledge
to
another
,
by
consequences
drawn
from
the
first
to
the
second
:
But
Faith
asserts
to
things
upon
the
account
of
superiour
Authority
that
reveals
them
,
and
commands
us
to
believe
them
.
The
same
things
may
be
the
Objects
of
Faith
and
of
Reason
,
bu●
in
different
respects
:
Reason
may
discover
them
,
by
ascending
from
effects
to
their
causes
,
or
descending
from
causes
to
their
effects
:
Faith
receives
them
as
revealed
in
Scripture
;
By
Faith
we
know
Heb.
11.
the
Worlds
were
made
;
which
may
be
proved
by
clear
Reason
.
2.
The
Objects
of
Faith
.
The
general
Object
of
Faith
is
the
Word
of
God
;
the
special
,
are
those
Doctrines
,
and
Promises
,
and
Things
,
that
Reason
cannot
discover
by
its
own
Light
,
nor
perfectly
understand
when
revealed
.
The
Word
of
God
contains
a
Narrative
of
things
past
,
and
Predictions
of
things
to
come
:
The
destruction
of
the
old
World
by
a
deluge
of
Waters
,
and
the
consumption
of
the
present
World
by
a
deluge
of
Fire
,
are
Objects
of
Faith
:
But
the
Unity
of
the
Divine
Nature
,
and
the
Trinity
of
Divine
Persons
,
the
Incarnation
of
the
Son
of
God
,
his
Eternal
Counsels
respecting
Man's
Redemption
,
never
enter'd
into
the
Heart
of
Man
to
conceive
;
but
are
as
far
above
our
thoughts
,
as
the
Heavens
are
above
the
Earth
,
and
cannot
be
comprehended
.
God
may
be
considered
absolutely
in
himself
,
or
as
revealing
himself
and
his
Will
to
us
.
We
have
some
knowledge
of
his
Being
and
Divine
Attributes
,
Wisdom
,
Power
,
Goodness
in
his
Works
of
Creation
and
Providence
;
but
we
believe
in
him
,
as
declaring
his
Mind
and
Will
to
us
in
his
Word
.
We
may
know
a
Person
,
and
his
excellent
Vertues
Intellectual
and
Moral
,
but
we
cannot
believe
in
him
without
some
discovery
of
his
Thoughts
and
Affections
to
us
.
3.
The
motives
of
Belief
are
to
be
considered
.
Divine
Faith
must
have
a
Divine
Foundation
.
Faith
may
be
absolutely
true
,
and
relatively
false
.
Many
believe
the
Doctrine
of
the
Gospel
,
upon
no
other
grounds
than
the
Turks
believe
the
Alcoran
;
because
't
is
the
reigning
Religion
of
their
Country
,
and
by
the
impression
of
Example
:
From
hence
their
Faith
is
like
the
House
built
on
the
Sand
;
and
when
a
Storm
arises
,
is
in
danger
of
falling
.
The
firm
foundation
of
Faith
is
the
essential
supreme
Perfections
of
God
;
unerring
Knowledge
,
immutable
Truth
,
infinite
Goodness
,
almighty
Power
.
'T
is
equally
impossible
that
he
should
be
deceived
or
deceive
.
His
infinite
Understanding
is
the
foundation
of
his
perfect
Veracity
.
And
whatsoever
is
the
Object
of
his
Will
,
is
the
Object
of
his
Power
;
for
to
will
and
to
do
are
the
same
thing
in
him
.
'T
is
true
,
the
knowledge
of
things
by
experimental
Sense
,
is
a
clearer
perception
than
the
perswasion
of
them
by
Faith
.
The
first
is
to
see
the
original
,
the
other
is
to
see
the
copy
,
that
usually
falls
short
of
it
.
'T
is
therefore
said
,
We
now
see
in
a
glass
darkly
:
But
the
Divine
Testimony
in
it self
has
the
most
convincing
evidence
,
above
the
assurance
we
can
have
by
the
report
of
our
Senses
,
which
often
deceive
us
,
through
the
indisposition
of
the
Faculty
,
or
the
unfitness
of
the
medium
or
distance
of
the
Objects
,
or
the
knowledge
of
things
by
discursive
Ratiocination
.
The
objective
certainty
of
Faith
is
infallible
.
We
know
with
the
highest
assurance
,
that
God
can
no
more
lye
,
than
he
can
dye
.
'T
is
said
,
All
things
are
possible
with
God
;
but
to
lye
or
dye
are
not
possibilities
,
but
passibilities
;
not
the
effects
of
Power
,
but
proceed
from
Weakness
.
We
know
the
sacred
Scriptures
are
the
Word
of
God
,
by
the
signatures
of
his
Perfections
,
Wisdom
,
Holiness
,
Goodness
,
Justice
;
and
by
the
Miracles
perform'd
by
the
Pen-men
of
them
,
that
proved
they
were
divinely
inspir'd
;
and
consequently
infallible
in
what
they
wrote
.
From
hence
Faith
is
often
express'd
by
Knowledge
.
Nicodemus
gives
this
testimony
of
our
Saviour
,
We
know
thou
John
3.
2.
art
a
teacher
come
from
God
.
We
believe
and
are
sure
,
thou
art
that
Christ
,
the
Son
of
the
living
God
.
We
know
that
if
the
2
Cor.
5.
1.
house
of
this
earthly
tabernable
be
dissolved
,
we
have
a
building
made
without
hands
,
eternal
in
the
Heavens
.
We
know
that
he
John
1.
5.
was
manifested
,
that
he
might
take
away
Sin
.
We
know
that
when
Christ
shall
appear
,
1
John
3.
3.
we
shall
be
like
him
;
for
we
shall
see
him
as
he
is
.
I
will
not
insist
upon
the
particular
supernatural
Doctrines
revealed
in
the
Gospel
,
for
there
is
little
new
to
be
said
upon
those
Points
:
If
Men
with
renewed
Minds
and
Hearts
considered
the
testimony
of
Scripture
,
there
would
need
no
more
arguing
:
But
I
will
lay
down
some
Considerations
,
that
prove
Divine
Faith
to
be
the
reasonable
act
of
the
Humane
Understanding
.
2.
Answer
the
Objections
alledged
to
justifie
the
disbelief
of
Divine
Doctrines
,
that
we
are
not
able
to
conceive
nor
comprehend
.
1.
That
God
is
true
,
is
a
Principle
immediately
evident
,
not
dependently
upon
an
antecedent
motive
.
This
,
by
its
native
irresistible
evidence
is
beyond
all
dispute
,
and
exempted
from
all
critical
Inquiries
.
There
is
no
Principle
written
in
the
Minds
of
Men
with
clearer
Characters
.
'T
was
the
saying
of
a
wise
Heathen
,
If
God
would
converse
visibly
with
Men
,
he
would
assume
Light
for
a
Body
,
and
have
Truth
for
his
Soul
.
God
is
most
jealous
of
the
Honour
of
his
Truth
.
Thou
hast
magnified
thy
word
above
all
thy
name
.
Truth
is
the
supreme
Character
of
the
Deity
.
The
Apostle
builds
the
assurance
of
Christians
upon
the
Promises
,
and
their
strong
Consolation
upon
this
infallible
Rock
,
God
that
Heb.
6.
cannot
lye
.
From
hence
it
follows
,
that
in
supernatural
Doctrines
,
we
must
first
consider
the
authority
of
the
revealer
,
and
then
the
nature
of
Doctrines
.
2.
God's
Jurisdiction
extends
to
our
Understandings
,
as
well
as
to
our
Wills
:
He
rules
our
Understandings
by
light
,
our
Wills
by
empire
.
If
God
did
command
us
to
believe
only
▪
Truths
in
themselves
evident
,
our
receiving
them
would
not
be
an
undoubted
respect
to
his
Authority
;
but
to
believe
his
testimony
without
the
evidence
of
things
,
is
an
Obedience
worthy
of
him
.
And
we
are
equally
obliged
to
believe
his
testimony
,
concerning
the
truth
of
things
,
notwithstanding
the
reluctancy
of
the
carnal
Mind
,
and
their
seeming
repugnance
to
the
natural
notions
of
Reason
;
as
to
obey
his
Precepts
,
notwithstanding
the
reluctancy
of
the
corrupt
Will
,
and
the
inclinations
to
forbidden
things
.
3.
God
never
requires
our
assent
to
supernatural
things
revealed
in
his
Word
,
but
affords
sufficient
conviction
that
they
are
Divine
Revelations
.
When
God
deputed
any
by
Commission
for
an
extraordinary
Work
,
he
always
afforded
a
Light
to
discover
the
Commission
was
uncounterfeit
.
Moses
was
sent
from
God
with
a
Command
to
Pharaoh
,
to
release
the
Israelites
from
their
cruel
Servitude
;
and
he
had
the
Wonder-working
Rod
,
to
authorise
his
Commission
,
and
confirm
the
truth
of
his
Message
by
Miracles
.
The
Divinity
of
the
Scripture
,
the
Rule
of
Faith
,
shines
with
that
clear
and
strong
evidence
,
that
only
those
whose
Minds
are
prevented
with
a
conceit
of
the
impossibility
of
the
Doctrines
contained
in
it
,
and
perverted
by
their
Passions
,
can
resist
it
.
Colour'd
Objects
are
not
discern'd
more
clearly
by
their
Colours
,
nor
Light
by
its
Lustre
,
than
that
the
Scriptures
are
of
Divine
Revelation
.
Reason
is
an
Essential
Faculty
of
Man
,
and
by
it
we
are
directed
why
to
Believe
,
and
what
things
are
reveal'd
as
objects
of
Faith
.
To
believe
,
and
not
to
understand
the
reason
of
our
belief
,
is
to
turn
Faith
into
Folly
and
Extravagance
.
The
Men
of
Samaria
were
first
induced
to
believe
in
Christ
,
for
the
testimony
of
the
woman
that
told
them
,
Come
and
see
John
4.
the
man
that
has
told
me
all
that
ever
I
did
:
but
when
they
heard
Christ
speak
,
they
said
,
Now
we
believe
,
not
for
thy
words
,
for
we
have
heard
,
and
know
,
that
he
is
the
true
Saviour
of
the
World
.
The
Understanding
is
convinc'd
by
reason
of
the
Divinity
of
the
Scriptures
:
and
as
a
pole
supports
a
Vine
,
but
does
not
give
Life
and
Vertue
to
its
Root
,
so
Reason
assists
Faith
in
directing
it
to
the
Scriptures
,
the
Rule
of
it
,
but
Faith
in
the
Mysteries
of
the
Gospel
derives
its
Life
from
God
the
Author
of
them
.
By
Reason
we
discover
the
relation
,
order
,
distinction
,
and
dependence
of
Reveal'd
Truths
:
and
reject
the
vain
opinions
of
Men
,
when
propos'd
as
Divine
Oracles
,
and
the
fruits
of
Fancy
,
that
are
propos'd
as
Mysteries
of
Faith
.
4.
God
reveals
himself
to
us
in
Scripture
by
Humane
Expressions
,
according
to
our
Capacity
of
receiving
the
Knowledge
of
Divine
things
:
and
we
are
to
understand
them
in
their
apparent
sense
,
unless
the
precise
litteral
sense
contains
an
evident
Contradiction
to
what
is
certainly
known
by
Reason
,
and
disparaging
the
Divine
Perfections
.
The
sure
Rule
of
interpreting
them
,
is
to
separate
whatever
is
defective
in
them
,
and
apply
them
to
God
in
the
highest
degree
of
Perfection
.
We
read
of
the
Hands
and
Eyes
of
God
in
Scripture
,
which
signifie
the
perfection
of
God's
Knowledge
and
Power
:
they
are
the
Organs
by
which
Men
do
and
know
things
:
but
't
is
Infinitely
unworthy
of
God
to
think
that
the
Divine
Operation
has
need
of
such
Instruments
.
Thus
the
Communicating
of
the
divine
Nature
from
the
Father
to
the
Son
,
is
express'd
by
Generation
,
which
is
the
most
Noble
Production
of
one
Living
Creature
from
another
,
especially
of
an
Intelligent
Creature
,
with
all
its
properties
:
but
who
can
declare
his
generation
?
We
must
not
conceive
it
with
the
Imperfection
of
Humane
Generation
,
wherein
the
Effect
is
separate
from
the
Cause
,
and
successive
to
it
.
For
't
is
a
contradiction
,
that
God
should
beget
a
Son
in
his
most
perfect
Image
,
but
he
must
be
Eternal
as
the
Father
;
otherwise
,
he
would
be
defective
in
the
resemblance
of
the
first
perfection
of
the
Deity
.
All
resemblances
of
God
in
Scripture
have
their
disparity
and
defects
,
which
must
be
separated
from
him
.
But
excepting
such
Cases
,
the
Word
of
God
is
to
be
understood
in
its
proper
sense
.
For
we
must
suppose
that
God
speaks
to
us
with
an
intention
that
we
should
understand
him
,
otherwise
it
were
not
Just
to
require
us
to
believe
it
:
Our
Minds
could
not
firmly
Assent
to
his
Word
,
but
would
be
floating
between
Faith
and
Doubts
.
And
if
God
intends
we
should
understand
his
Meaning
,
how
can
we
reconcile
his
Wisdom
with
his
Will
,
if
he
does
not
speak
to
us
in
the
same
sense
as
Men
do
to
one
another
.
5.
We
are
obliged
to
believe
supernatural
Doctrines
no
farther
than
they
are
reveal'd
.
God
does
not
require
our
Assent
to
an
Object
beyond
the
Merit
of
it
:
that
is
,
the
degrees
of
its
Revelation
.
We
cannot
see
an
Object
more
fully
than
't
is
visible
.
The
truth
of
Evangelical
Mysteries
is
clearly
reveal'd
,
the
manner
of
them
is
not
discover'd
.
To
attempt
the
Comprehensive
knowledge
of
them
,
is
perfectly
vain
:
for
't
is
Impossible
,
Impertinent
,
and
of
Dangerous
Consequence
.
1.
'T
is
Impossible
.
Supernatural
Truths
cannot
be
primarily
and
immediately
discover'd
by
Reason
,
but
are
only
known
to
the
Divine
Mind
,
and
communicated
to
Created
Understandings
according
to
the
pleasure
of
God
.
No
man
hath
seen
God
at
any
time
,
the
only
begotten
John
1.
18.
Son
,
who
is
in
the
bosom
of
the
Father
,
has
declar'd
him
.
The
Gospel
is
called
the
Mystery
of
Christ
,
the
mystery
of
God
the
Eph.
3.
4.
Col.
4.
3.
Father
and
of
Christ
.
Because
God
and
Christ
is
the
Author
,
and
Revealer
of
it
.
God
Contrived
in
the
secret
of
his
Eternal
Wisdom
,
the
design
of
our
Redemption
,
and
reveal'd
it
in
his
own
time
:
'T
is
therefore
call'd
the
Mystery
of
Eph.
1.
9.
1
Tim.
3.
9.
his
will
.
'T
is
call'd
the
Mystery
of
Faith
:
that
is
,
't
is
received
by
Faith
.
'T
is
call'd
the
Mystery
of
the
Kingdom
of
God
;
conceal'd
Mark
4.
11.
from
the
World
,
and
only
known
in
the
Church
.
The
sublime
Doctrines
of
the
Gospel
,
it
is
impossible
for
the
Rom.
1.
19
,
20.
clearest
spirits
of
Men
to
discover
,
without
special
Revelation
,
were
they
as
pure
as
they
are
corrupt
,
and
as
sincere
as
they
are
perverse
.
This
Word
Mystery
is
never
applied
to
the
Revelation
that
God
has
made
of
his
Wisdom
in
the
Framing
the
World
,
and
in
the
Effects
of
his
Providence
,
because
since
the
Creation
,
it
has
been
expos'd
to
the
sight
of
all
Reasonable
Creatures
.
Men
were
not
commanded
to
believe
in
order
to
Salvation
,
till
by
Experience
they
were
Convinced
of
the
Insufficiency
of
Reason
to
direct
them
how
to
be
restored
to
the
Favour
of
God
.
The
Apostle
declares
,
1
Cor.
1.
21.
for
after
that
in
the
wisdom
of
God
,
the
world
by
wisdom
knew
not
God
,
it
pleased
God
,
by
the
foolishness
of
preaching
to
save
them
that
believe
.
The
Doctrine
of
the
Trinity
is
purely
supernatual
:
for
the
internal
distinction
of
the
Persons
in
the
Divine
Nature
,
by
their
incommunicable
Characters
is
only
proper
to
God
.
The
Counsels
of
the
Divine
Will
are
above
any
Created
Understanding
:
Who
knows
the
things
of
a
man
,
but
the
spirit
of
a
man
,
so
none
knows
the
things
of
God
but
the
Spirit
of
God
.
The
Angels
are
superior
Spirits
to
us
,
and
excel
us
in
sublimity
and
perspicacity
of
Understanding
,
but
they
could
never
know
the
Decrees
of
God
,
though
in
his
immediate
Presence
,
but
as
gradually
reveal'd
:
't
is
said
of
the
Mysteries
of
his
Counsels
,
they
desire
to
look
into
them
.
We
cannot
form
a
Conception
in
our
Minds
,
but
what
takes
its
rise
from
sensible
things
.
2.
The
attempt
is
Impertinent
:
for
God
has
reveal'd
those
great
Mysteries
sufficiently
for
saving
Faith
,
though
not
to
satisfie
rash
Curiosity
.
There
is
a
knowledge
of
curiosity
and
discourse
,
and
a
knowledge
of
doing
and
performance
.
The
art
of
Navigation
requires
a
knowledge
how
to
govern
a
Ship
,
and
what
Seas
are
safe
,
what
are
dangerous
by
Rocks
and
Sands
,
and
terrible
Tempests
,
that
often
surprise
those
who
Sail
in
them
:
but
the
knowledge
of
the
Causes
of
the
Ebbing
and
Flowing
of
the
Sea
is
not
necessary
.
To
believe
savingly
in
Christ
,
we
must
know
that
he
is
the
Living
and
True
God
,
and
True
Man
,
that
dyed
for
our
Redemption
,
but
't
is
not
necessary
that
we
should
know
the
manner
of
the
Union
of
his
two
Natures
.
'T
is
prudent
to
Confine
our
inquiries
to
things
which
are
possible
and
profitable
to
be
known
.
The
discovery
of
the
manner
of
Divine
Mysteries
,
is
not
suitable
to
the
nature
of
Faith
,
for
't
is
the
evidence
of
things
not
seen
:
the
obscurity
of
the
Object
is
consistent
with
the
certainty
of
the
Assent
to
it
:
and
't
is
contrary
to
the
end
of
Revelation
:
which
is
to
humble
us
in
the
modest
Ignorance
of
Divine
Mysteries
which
we
cannot
Comprehend
,
and
to
enlighten
us
in
those
things
which
are
requisite
to
be
known
.
'T
is
the
Glory
of
God
to
conceal
a
matter
.
He
saveth
us
by
the
submission
of
Faith
,
and
not
by
the
penetration
of
Reason
.
The
meanest
Understanding
,
as
well
as
the
most
raised
,
are
equally
capable
of
Salvation
.
The
light
of
Faith
is
as
much
below
the
light
of
Glory
,
as
't
is
above
the
light
of
Nature
.
3.
'T
is
of
dangerous
Consequence
.
There
is
an
Hydropic
Curiosity
,
that
swells
the
Mind
with
Pride
,
and
is
thirsty
after
the
Knowledge
of
things
unsearchable
.
This
Curiosity
has
often
been
fatal
to
Faith
.
'T
is
like
a
man's
endeavour
to
climb
up
to
the
inaccessible
point
of
a
Rock
that
is
very
hazardous
,
to
see
the
Sun
in
its
brightness
,
which
may
safely
be
seen
from
the
plain
Ground
.
The
searching
into
the
unsearchable
things
of
God's
Nature
and
Decrees
,
has
been
the
occasion
of
many
pernicious
Errors
.
'T
is
like
the
silly
Moths
fluttering
about
the
burning
Light
,
till
its
Wings
are
sing'd
.
Beside
,
the
affecting
to
be
Wise
above
what
is
written
,
and
the
attempt
to
make
supernatural
Doctrines
more
receivable
to
Reason
by
insufficient
Arguments
,
weakens
the
Authority
and
Credit
of
Revelation
:
the
endeavour
to
make
them
more
easily
known
,
makes
them
more
hard
to
be
believed
.
To
venture
to
explicate
them
beyond
the
Revelation
of
them
in
Scripture
,
is
like
a
man's
going
out
of
a
Fortress
wherein
he
is
safe
,
into
an
open
Field
,
and
expose
himself
to
the
assaults
of
his
Enemies
.
2.
I
will
now
consider
the
Objections
against
supernatural
Doctrines
.
1.
'T
is
alledged
they
are
irreconcilable
with
Reason
;
and
't
is
not
possible
for
the
Understanding
to
believe
against
its
own
Light
and
Judgment
.
In
answer
to
this
specious
Objection
,
the
following
particulars
are
to
be
consider'd
.
1.
Sense
,
Reason
and
Faith
,
are
the
Instruments
of
our
obtaining
Knowledge
.
Sense
is
previous
to
Reason
,
and
Reason
prepares
the
way
to
Faith
.
By
our
Senses
we
come
to
understand
natural
things
,
by
our
Understandings
we
come
to
believe
divine
things
.
Reason
corrects
the
Errors
of
Sense
,
Faith
reforms
the
Judgment
of
Reason
.
The
Stars
seem
but
glittering
Points
;
but
Reason
convinces
us
they
are
vast
Bodies
,
by
measuring
the
distance
,
that
lessens
their
greatness
to
our
sight
.
We
cannot
imagine
that
there
are
Men
whose
Feet
are
directly
opposite
to
ours
,
and
are
in
no
danger
of
falling
;
but
Reason
demonstrates
there
are
Antipodes
'T
is
as
absurd
for
Reason
to
reject
divine
testimony
,
and
violate
the
sacred
respect
of
Faith
,
as
for
Sense
to
contradict
the
clearest
Principles
of
Reason
.
To
deny
supernatural
Truths
,
because
they
are
above
our
Conception
and
Capacity
,
is
not
only
against
Faith
,
but
against
Reason
,
that
acknowledges
its
own
imperfection
.
'T
is
true
,
Reason
and
Faith
are
emanations
from
the
Father
of
Lights
,
and
consequently
there
cannot
be
a
real
repugnance
between
them
;
for
God
cannot
deny
himself
:
Errors
are
often
contrary
;
but
Truth
is
always
harmonious
with
Truth
:
If
there
seem
to
be
an
opposition
,
it
proceeds
not
from
the
Light
of
the
reasonable
Mind
,
but
from
the
Darkness
that
encompasses
it
.
'T
is
certain
,
that
a
Proposition
that
contradicts
right
Reason
,
the
general
Light
of
Nations
,
that
have
nothing
common
between
them
but
the
Humane
Nature
,
cannot
be
true
:
As
the
Doctrine
of
Epicurus
,
That
God
was
not
to
be
worship'd
,
because
he
had
no
need
of
our
Service
;
and
the
Popish
Doctrine
of
Transubstantiation
,
that
imputes
Contradictions
to
God
.
We
must
distinguish
between
things
that
cannot
be
discovered
by
Reason
,
nor
comprehensively
known
when
they
are
revealed
,
and
those
that
are
contrary
to
Reason
.
In
Paradise
Reason
was
an
inferiour
and
imperfect
Light
:
Adam
could
not
perfectly
know
God
.
He
dwells
in
Light
inaccessible
,
not
only
to
mortal
Eyes
,
but
to
the
immortal
Angels
:
They
cannot
penetrate
to
the
centre
of
his
Perfections
.
The
Propositions
that
involve
a
Contradiction
,
have
the
plain
characters
of
falsity
;
but
the
Doctrines
of
the
Gospel
,
that
are
incomprehensible
,
have
the
characters
of
sublimity
.
Reason
cannot
measure
the
extent
,
nor
reach
the
heighth
of
the
love
of
Christ
,
that
Eph.
3.
19.
passes
knowledge
.
That
supernatural
Doctrines
are
incomprehensible
now
they
are
reveal'd
,
is
one
Argument
to
prove
they
could
never
be
invented
and
discovered
by
Men
:
For
that
which
naturally
cannot
enter
into
the
Mind
of
Man
,
cannot
naturally
proceed
out
of
it
.
2.
Since
the
Fall
Reason
is
weaken'd
,
and
its
Light
is
clouded
.
In
the
narrow
and
low
sphere
of
natural
things
,
how
often
is
Reason
mistaken
and
lost
in
a
Labyrinth
?
There
is
not
a
Flower
,
a
Fly
,
a
Stone
,
but
is
a
Mystery
:
We
cannot
fully
understand
the
vegetation
of
the
one
,
nor
the
sensation
of
the
other
,
nor
the
motion
of
the
other
.
Let
us
make
a
tryal
of
the
Light
of
Reason
upon
our selves
,
and
we
shall
discover
its
defects
.
Who
can
discern
the
vital
bands
wherewith
the
Soul
and
Body
are
combin'd
?
By
what
power
does
the
Soul
represent
absent
Objects
?
Sounds
without
Noise
,
Colours
without
Tinctures
,
Light
without
Clearness
,
Darkness
without
Obscurity
.
What
account
can
be
given
of
the
admirable
operations
of
the
Soul
in
Dreams
,
when
the
Senses
are
suspended
from
working
,
and
the
Body
seems
to
be
a
warm
Carcass
.
'T
is
one
of
those
Secrets
,
that
Humane
Wits
labours
in
vain
to
explain
,
how
it
composes
Discourses
so
just
and
regular
,
as
to
the
invention
and
stile
,
which
by
their
impression
in
the
Memory
,
we
know
were
not
the
effects
of
wild
Fancy
,
but
of
sober
Judgment
;
and
that
awake
,
and
intent
,
we
could
not
so
speedily
and
orderly
frame
:
'T
is
as
strange
,
as
that
an
Artificer
should
work
more
exactly
with
his
Eyes
cover'd
,
than
seeing
;
that
a
Painter
should
draw
a
Face
better
in
the
dark
,
than
in
open
day-light
.
That
Man
were
totally
deserted
of
Reason
,
who
not
being
able
to
see
things
that
are
but
a
just
distance
from
his
Eyes
,
would
not
acknowledge
that
things
distant
from
him
the
extent
of
the
Horizon
,
are
beyond
his
sight
.
We
are
finite
Beings
;
there
is
some
proportion
between
our
Minds
and
our
Natures
:
If
we
cannot
understand
our selves
,
Quo
intellectum
Deum
capiat
homo
,
qui
ipsum
intellectum
quo
eum
vult
capere
non
capiat
?
Aug.
lib.
de
Trin.
c.
1.
what
folly
is
it
to
presume
that
we
know
God
?
Canst
thou
by
searching
find
out
God
?
Canst
thou
find
out
the
Almighty
unto
Perfection
?
It
is
high
as
Heaven
,
what
canst
thou
do
?
Deeper
than
Hell
,
what
canst
thou
know
?
The
Job
11.
7
,
8
,
9.
measure
is
longer
than
the
Earth
,
and
broader
than
the
Sea
.
Who
can
unfold
the
Divine
Attributes
?
They
are
not
confused
in
their
unity
,
nor
divided
in
number
;
they
are
not
separable
qualities
,
but
his
Essence
:
He
is
not
only
wise
,
but
Wisdom
;
not
only
lives
,
but
is
Life
.
We
cannot
speak
of
some
Attributes
without
distinction
,
Wisdom
and
Power
;
nor
of
others
,
without
a
seeming
opposition
,
Justice
and
Mercy
;
yet
they
are
the
same
Divine
Nature
,
and
cannot
be
separate
but
in
our
thoughts
.
He
is
Eternal
without
succession
;
with
him
there
is
no
past
,
and
to
come
:
He
sees
all
things
with
one
view
;
not
only
▪
Events
that
proceed
from
the
constraint
of
natural
and
necessary
Causes
,
but
that
depend
upon
Causes
variously
free
and
arbitrary
.
This
Knowledge
is
too
wonderful
for
us
.
To
believe
no
more
than
we
can
understand
,
proceeds
from
the
ignorance
of
God's
Nature
,
and
our
▪
own
:
For
the
Divine
Nature
is
truly
Infinitusimmensus
,
&
soli
sibi
tantus
,
quantus
est
notus
;
nobis
vero
pectus
angustum
,
&
ideo
sic
eum
dignae
utimamus
,
cum
inaestimabilem
dicimus
.
M.
Felix
.
infinite
,
and
our
Minds
are
narrow
and
finite
.
3.
The
Humane
Understanding
in
our
laps'd
state
,
is
dark
and
defiled
,
weakened
and
vitiated
.
Of
this
we
have
innumerable
Instances
.
Although
the
Deity
be
so
illustriously
visible
in
the
Creation
,
yet
even
the
wise
Heathen
represented
him
in
such
a
degree
of
Deformity
,
as
is
highly
blasphemous
.
They
could
not
conceive
his
Infiniteness
,
but
made
every
Attribute
a
God
.
They
transformed
the
Glory
of
the
immortal
God
,
into
the
likeness
of
an
earthly
dying
Man
.
And
the
Papists
transform
a
mortal
Man
into
the
likeness
of
the
great
God
.
They
attribute
to
the
Pope
a
Power
of
contradicting
the
Divine
Laws
:
For
though
God
,
in
the
Second
Commandment
,
so
strictly
forbids
the
worship
of
Images
,
and
has
annex'd
to
the
prohibition
the
most
terrible
Threatening
,
of
visiting
the
Iniquity
of
the
Fathers
upon
their
Children
,
to
the
third
and
fourth
Generation
;
yet
in
defiance
of
the
Majesty
of
the
Law-giver
,
the
Pope
commands
all
his
adorers
,
to
worship
the
Images
of
the
dead
Saints
:
He
arrogates
a
Power
to
dispense
with
Oaths
,
the
most
sacred
bands
of
Humane
Society
,
and
thereby
authorises
Perjury
.
4.
Though
Reason
is
not
able
to
conceive
and
comprehend
supernatural
Mysteries
,
yet
it
can
never
demonstrate
that
they
cannot
be
.
Who
can
prove
by
irresistible
evidence
that
God
,
who
is
an
infinite
Good
,
cannot
by
an
infinite
communication
of
himself
be
in
distinct
Subsistences
?
'T
is
true
,
our
Reason
may
find
unaccountable
difficulties
,
that
One
should
be
Three
in
the
Subsistence
of
Persons
,
and
Three
,
One
in
Nature
▪
But
there
can
be
no
proof
that
't
is
impossible
,
without
the
perfect
understanding
the
Nature
of
God
.
The
Incarnation
of
the
Son
of
God
,
is
matter
of
astonishment
,
that
two
Natures
so
different
and
immensely
distant
,
as
Finite
and
Infinite
,
Mortal
and
Immortal
,
should
be
so
intimately
and
inseparably
united
in
one
Person
,
without
confusion
of
their
Properties
:
But
we
have
the
strongest
Reason
to
believe
,
that
God
knows
his
own
Nature
,
and
is
to
be
believed
upon
his
own
testimony
.
If
the
matter
of
his
testimony
be
inconceivably
great
,
we
must
exalt
Faith
and
depress
Reason
.
If
we
will
believe
the
Word
of
God
,
no
farther
than
't
is
comprehensible
by
our
Reason
,
we
infinitely
disparage
him
▪
For
this
is
no
more
than
the
credit
we
give
to
a
suspected
witness
.
5.
The
Doctrine
of
the
Trinity
and
Incarnation
have
a
clear
connexion
with
other
Truths
,
that
right
Reason
comprehends
and
receives
without
reluctancy
.
That
Men
transgress
the
Laws
of
God
,
natural
Conscience
is
their
accuser
,
an
essential
Faculty
of
the
Humane
Nature
,
that
can
neither
dye
with
them
,
nor
without
them
:
That
every
Sin
needs
Pardon
is
most
evident
:
That
God
is
just
is
known
by
the
general
light
of
Reason
in
all
Men
:
That
't
is
becoming
God
to
pardon
Sin
in
a
way
honourable
to
his
Justice
,
is
as
certain
:
Now
the
satisfaction
of
Divine
Justice
requires
the
enduring
the
Punishment
ordain'd
by
the
Law
,
and
equal
to
the
guilt
of
Sin
.
The
guilt
of
Sin
rises
from
the
Majesty
of
the
Law-giver
,
who
is
dishonoured
by
it
,
and
the
satisfaction
must
be
by
a
Person
of
equal
dignity
,
and
consequently
only
God
can
make
satisfaction
.
Now
Reason
dictates
,
that
he
that
satisfies
,
and
he
that
receives
satisfaction
,
must
be
distinguish'd
:
For
't
is
not
reasonable
that
the
same
Person
be
the
Judge
and
the
Criminal
;
therefore
there
must
be
two
distinct
Persons
in
the
Deity
:
From
hence
the
Reason
of
the
Incarnation
is
evident
;
for
the
Deity
is
incapable
of
Suffering
,
and
it
was
necessary
that
the
dignity
of
the
Divine
Nature
should
give
value
to
the
Sufferings
.
It
was
therefore
requisito
that
the
Deity
should
assume
our
Nature
capable
of
Suffering
,
and
the
Salvation
of
the
World
should
result
from
their
conjunction
.
This
Doctrine
is
very
honourable
to
God
,
and
beneficial
and
comfortable
to
Man
;
which
are
the
conspicuous
Characters
,
and
strongest
evidence
of
a
Doctrine
truly
Divine
:
This
maintains
the
Royalty
of
God
,
and
the
Rights
of
Justice
;
this
secures
our
Pardon
and
Peace
,
and
removes
all
the
difficulties
and
doubts
that
are
apt
to
rise
in
the
Minds
of
Men
,
Whether
God
infinitely
provok'd
by
our
rebellious
Sins
will
be
reconcil'd
to
us
?
'T
is
our
duty
to
admire
the
mysterious
Doctrines
of
the
Gospel
,
which
we
do
understand
,
and
to
adore
those
we
do
not
.
We
may
observe
the
same
connexion
in
Errors
as
in
Divine
Truths
;
for
they
who
rob
our
Saviour
of
his
Natural
Glory
,
his
Eternal
Deity
,
vilifie
and
disbelieve
the
value
and
vertue
of
his
Priestly
Office
,
by
which
our
Pardon
is
obtained
.
In
short
,
the
Fabrick
of
our
Salvation
is
built
on
the
contrivance
and
consent
of
the
Divine
Persons
,
and
the
concurrence
and
concord
of
the
Divine
Attributes
.
6.
The
belief
of
supernatural
things
may
be
confirm'd
by
comparisons
and
examples
of
things
in
Nature
;
for
they
prove
and
perswade
that
a
thing
may
be
.
Our
Saviour
to
cure
the
Infidelity
of
the
Pharisees
,
tells
them
,
Ye
err
,
not
knowing
,
the
Scripture
,
and
the
Power
of
God
.
In
the
Book
of
Scripture
we
read
the
declaration
of
God's
Will
,
in
the
Book
of
Nature
we
see
the
effects
of
his
Power
.
The
Apostle
says
,
The
weakness
of
God
is
stronger
than
Men.
The
expression
is
strange
to
a
wonder
;
for
it
seems
to
attribute
a
defect
to
God
:
But
he
speaks
in
that
manner
,
to
declare
with
emphasis
,
that
God
is
always
equal
to
himself
,
and
has
no
need
to
strain
his
Power
to
overcome
the
strongest
opposition
.
The
same
Apostle
argues
against
Infidels
,
that
say
,
How
are
the
dead
raised
up
?
And
with
what
Bodies
do
they
come
?
Thou
fool
,
that
which
thou
sowest
is
not
quickned
except
it
dye
;
and
that
which
thou
sowest
,
thou
sowest
not
that
body
that
shall
be
,
but
bare
grain
,
it
may
chance
of
Wheat
,
or
some
other
grain
;
but
God
Praemisit
Deus
naturam
magistram
,
sub
missurus
prophetiam
,
ut
facilius
cred●s
prophetiae
discipulus
naturae
.
Tert.
giveth
it
a
Body
as
pleaseth
him
.
If
our
Eyes
are
witnesses
of
such
an
admirable
Resurrection
in
Nature
,
which
our
Understandings
cannot
comprehend
,
shall
it
not
confirm
our
Belief
of
the
Resurrection
of
the
Body
,
the
Wonder
of
Grace
,
when
't
is
promised
by
God
the
Author
of
both
.
All
difficulties
vanish
before
infinite
Power
.
St.
Paul
declares
,
I
know
in
whom
I
have
believed
,
that
he
is
2
Tim.
1.
able
to
keep
that
I
have
committed
to
him
till
that
day
.
We
are
assur'd
the
Lord
will
change
our
vile
bodies
into
the
likeness
of
his
glorious
Body
,
by
the
power
whereby
he
can
subdue
all
things
to
himself
.
The
belief
of
the
Resurrection
is
drawn
from
the
clearest
springs
of
Nature
and
Scripture
.
7.
'T
is
a
prudent
foundation
of
judging
,
things
attended
with
difficulties
,
to
compare
the
difficulties
,
and
to
determine
our
judgment
for
that
which
has
least
.
Now
't
is
certainly
much
more
suitable
to
the
reasonable
Mind
to
acknowledge
,
that
things
may
be
true
which
we
are
not
able
to
conceive
and
comprehend
,
than
to
deny
the
natural
and
proper
sense
of
many
clear
and
express
texts
of
Scripture
,
that
declare
those
things
.
And
by
this
we
may
judge
of
the
Glosses
of
Socinus
,
and
his
followers
,
who
without
reverence
of
the
Majesty
of
God
,
and
the
sincerity
of
his
Word
,
rack
the
Scriptures
to
make
them
speak
what
they
do
not
,
and
use
all
Arts
to
silence
them
in
what
they
do
reveal
.
Unhappy
men
〈◊〉
that
affect
to
be
esteem'd
Ingenious
and
Subtil
,
to
the
extreme
hazard
of
their
own
Salvation
.
How
much
safer
,
and
more
easie
is
it
to
believe
the
plain
sense
of
the
Scriptures
,
than
the
turns
and
shifts
that
are
invented
to
elude
it
,
and
extricate
Heretical
Persons
out
of
the
difficulties
that
attend
their
Opinions
.
I
shall
add
,
the
Doctrine
of
the
Trinity
is
so
expressly
set
down
in
the
Gospel
of
Christ
,
that
't
is
impossible
the
Son
of
God
,
who
is
Infinite
and
Eternal
Love
,
who
gave
himself
for
our
Redemption
,
should
have
declar'd
it
,
and
engag'd
his
Disciples
in
all
Ages
and
Places
in
an
Error
of
such
dreadful
Consequence
,
as
the
Worshipping
those
who
are
not
God
.
2.
'T
is
alledged
,
that
if
a
Person
sincerely
searches
into
the
Scripture
,
and
cannot
be
convinc'd
that
the
supernatural
Doctrines
of
the
Trinity
,
and
others
depending
upon
it
are
contain'd
in
them
,
he
shall
not
be
Condemn'd
by
the
Righteous
Judge
of
the
World
for
involuntary
and
speculative
Errors
.
To
this
I
answer
,
1.
This
pretence
has
deceiv'd
many
who
were
guilty
of
damnable
Heresies
,
and
there
is
great
reason
to
fear
deceives
men
still
.
The
heart
is
deceitful
above
all
things
,
and
most
deceitful
to
it self
.
Who
can
say
that
neither
Interest
nor
Passion
,
neither
Hope
nor
Fear
,
neither
Anger
nor
Ambition
,
have
interven'd
in
his
Inquiry
after
Truth
,
but
he
has
preferr'd
the
knowledge
of
Divine
Truths
before
all
Temporal
Respects
,
and
yet
he
cannot
believe
what
the
Scripture
reveals
of
the
Nature
of
God
,
and
the
oeconomy
of
our
Salvation
:
let
this
Imaginary
Man
produce
his
Plea
,
for
I
believe
there
was
never
any
such
.
There
are
many
that
make
reason
the
Soveraign
Rule
of
Faith
,
and
determine
such
things
cannot
be
true
,
because
they
cannot
understand
how
they
can
be
true
.
Prodigious
Inference
!
the
most
absurd
of
all
Errors
,
that
makes
the
narrow
Mind
of
Man
the
measure
of
all
things
.
This
is
the
proper
Principle
of
that
horrible
Compofition
of
Heresies
and
execrable
Impieties
,
which
so
many
that
are
Christians
in
Profession
,
but
Antichristians
in
Belief
,
boldly
Publish
.
They
will
choose
to
Err
in
matters
of
Infinite
Importance
,
rather
than
Confess
their
Ignorance
.
And
which
is
astonishing
,
they
will
readily
acknowledge
the
defectiveness
of
Reason
with
respect
to
Aequanimitur
imperitas
in
tuis
,
insolentur
in
dei
rebus
ignarus
.
Hil.
de
Trin.
l.
2.
the
understanding
of
themselves
;
but
insolently
arrogate
,
a
right
to
determine
things
in
the
Nature
of
God
.
'T
is
true
,
Ignorance
the
more
invincible
,
is
the
more
excusable
:
but
when
the
Error
of
the
Mind
is
from
a
vicious
Will
,
both
the
Error
and
the
Cause
of
it
,
are
sinful
and
inexcusable
.
When
the
corrupt
Will
has
an
Influence
upon
the
Understanding
,
and
the
Mind
is
stain'd
with
some
Carnal
Lust
,
when
a
Temptation
diverts
it
from
a
serious
and
sincere
considering
the
Reasons
that
should
induce
us
to
believe
Divine
Doctrines
,
their
Unbelief
will
be
justly
punish'd
.
The
Scripture
declares
,
That
an
evil
heart
is
the
cause
of
unbelief
:
Pride
,
and
obstinacy
of
Mind
,
and
Carnal
Lusts
,
are
the
Cause
that
so
many
renounce
those
Eternal
Truths
,
by
which
they
should
be
saved
.
2.
'T
is
alleged
,
That
speculative
Errors
cannot
be
Damnable
.
To
this
I
answer
,
1.
The
Understanding
of
Man
in
his
Original
State
,
was
Light
in
the
Lord
,
and
regular
in
its
directions
,
now
't
is
dark
and
disorder'd
:
and
in
the
points
of
Religion
that
are
reveal'd
,
any
Error
induces
guilt
,
and
if
obstinately
defended
exposes
to
Judgment
.
Some
Truths
are
written
because
necessary
to
be
believed
,
others
are
to
be
believed
because
written
.
2.
According
to
the
quality
of
the
Truths
reveal'd
in
Scripture
,
such
is
the
hurtfulness
of
the
Errors
that
are
opposite
to
them
.
Some
Truths
are
necessary
,
others
profitable
:
some
Errors
are
directly
opposite
to
the
Saving
Truths
of
the
Gospel
,
others
by
Consequence
undermine
them
.
Those
who
deny
the
Lord
that
bought
them
,
are
guilty
of
damnable
Heresies
,
capital
Errors
not
holding
the
head
.
Col.
2.
19.
3.
The
Doctrine
of
the
Trinity
is
not
a
mere
speculative
Truth
,
nor
the
denial
of
it
a
speculative
Error
:
the
Trinity
is
not
only
an
Object
of
Faith
,
but
of
Worship
.
In
Baptism
,
we
are
dedicated
to
the
Sacred
Trinity
,
in
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
,
which
clearly
proves
they
are
of
the
same
Authority
and
Power
,
and
consequently
of
the
same
Nature
:
for
't
is
impossible
to
Conceive
of
three
Infinite
Beings
,
for
by
necessity
one
would
limit
another
.
The
Apostle
declares
,
without
Controversie
great
is
the
mystery
of
Godliness
,
God
manifest
in
the
flesh
:
The
Nature
and
End
of
this
Divine
Mystery
,
is
to
form
the
spirits
of
Man
to
believe
,
and
love
,
and
obey
God
.
For
in
it
,
there
is
the
clearest
Revelation
of
God's
admirable
Love
to
Men
,
of
his
unspotted
Holiness
,
his
incorruptible
Justice
,
the
great
Motives
of
Religion
.
In
that
Divine
Doctrine
we
have
the
most
ravishing
Image
of
Piety
and
Vertue
,
the
most
becoming
the
Nature
of
God
to
give
,
and
of
Man
to
receive
.
Briefly
God
Commands
us
to
believe
in
his
Son
:
without
Faith
in
him
we
are
uncapable
of
Redemption
by
him
.
When
Christ
perform'd
Miraculous
Cures
,
he
requir'd
of
the
Persons
whether
they
did
believe
in
his
Divine
Power
,
and
what
he
declar'd
himself
to
be
.
Electing
Mercy
ordains
the
Means
and
the
End
:
The
2
Thes.
2.
Apostle
gives
thanks
to
God
,
because
he
has
chosen
the
Thessalonians
to
Salvation
,
through
Sanctification
of
the
Spirit
,
and
the
belief
of
the
Truth
.
Holiness
and
Faith
in
the
Doctrine
of
the
Gospel
,
are
indispensable
qualifications
in
the
Learn'd
and
Ignorant
,
that
would
be
saved
by
the
Son
of
God
.
'T
is
a
high
Contempt
of
the
Truth
and
Goodness
of
God
,
not
to
yield
a
firm
Assent
to
what
he
has
reveal'd
concerning
our
Salvation
by
his
Incarnate
Son
.
He
that
believes
not
the
Record
that
God
hath
given
of
his
Son
,
makes
God
a
Liar
.
This
infinitely
provokes
1
Joh.
5.
10.
him
,
and
inflames
his
Indignation
.
To
dis-believe
the
Testimony
that
Jesus
Christ
has
given
of
the
Divinity
of
his
Person
and
Doctrine
,
is
to
despise
him
:
it
robs
him
of
his
Essential
and
his
acquir'd
Glory
by
the
work
of
our
Redemption
.
There
can
be
no
true
Love
of
God
without
the
true
knowledge
of
him
,
as
he
is
reveal'd
not
onely
in
his
Works
,
but
in
his
Word
.
Our
Saviour
,
who
is
the
Way
,
the
Truth
,
and
the
Life
,
has
declar'd
,
when
he
gave
Commission
to
his
Apostles
to
preach
the
Gospel
to
the
World
,
whoever
believes
and
is
baptised
,
shall
be
saved
,
whoever
believes
not
shall
be
damned
.
We
cannot
make
Laws
to
be
the
Rule
of
God's
Judgment
,
but
must
receive
them
.
However
some
may
flatter
Erring
Persons
in
their
Security
,
it
will
be
found
in
the
great
Day
,
that
Infidelity
in
the
Light
of
the
glorious
Gospel
,
will
have
no
Excuse
before
God
.
The
Doctrine
of
the
Gospel
is
like
the
Pillar
of
Cloud
and
of
Fire
,
that
was
darkness
to
the
Egyptians
,
but
inlightned
the
Israelites
in
their
Passage
out
of
Egypt
:
't
is
conceal'd
from
the
Proud
,
and
reveal'd
to
the
Humble
.
The
Humane
Mind
is
imperious
and
turbulent
,
and
averse
from
submitting
to
God's
Authority
,
who
Commands
the
Wise
and
most
Understanding
to
yield
full
Assent
to
his
Word
,
as
the
meanest
Capacities
.
The
Natural
Man
receives
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishness
to
him
,
neither
can
he
know
them
,
because
they
are
spiritually
discern'd
.
There
is
no
proportion
between
the
Faculty
and
the
Object
.
You
may
as
well
see
an
Angel
by
the
Light
of
a
Candle
,
as
see
the
great
Mysteries
of
the
Gospel
,
by
the
Natural
Mind
,
their
reality
beauty
and
excellency
,
so
as
savingly
to
believe
them
.
Faith
Eph.
1.
17.
is
the
Fruit
of
the
Spirit
:
who
is
stil'd
the
Spirit
of
Wisdom
and
Revelation
,
who
discovers
the
Object
,
and
inlightens
the
Mind
to
see
it
,
and
by
free
preventing
Grace
inclines
the
Will
to
embrace
it
.
The
Holy
Spirit
alone
can
pull
down
strong
1
Cor.
10.
holds
,
and
cast
down
Imaginations
,
and
every
high
thing
,
that
exalts
it self
against
the
knowledge
of
God
,
and
bring
into
Captivity
every
thought
to
the
obedience
of
Christ
.
The
Spirit
overcomes
the
Pride
of
the
Natural
Understanding
by
the
Authority
of
the
Revealer
,
and
inlightens
the
Ignorance
of
it
by
the
Infallible
Revelation
.
Violence
,
and
Temporal
Respects
,
may
by
Terrors
and
Allurements
make
Men
Hypocrites
,
but
cannot
make
them
sincere
Believers
:
there
will
be
a
Form
of
Religion
without
,
and
Atheism
within
.
'T
is
special
Grace
inspires
the
Elect
of
God
with
Light
to
see
Spiritual
things
,
and
requires
special
Thankfulness
.
Let
us
Humbly
pray
to
the
Father
of
Mercies
,
and
of
Lights
,
that
he
would
reveal
the
Mysteries
of
his
Kingdom
to
the
Minds
of
Men.
If
the
Gospel
be
hid
,
't
is
hid
to
those
that
are
lost
,
in
whom
the
god
of
this
world
hath
blinded
the
minds
2
Cor.
4.
3
,
4.
of
them
who
believe
not
,
lest
the
light
of
the
glorious
Gospel
of
Christ
,
who
is
the
Image
of
God
,
should
shine
into
them
.
CHAP.
VII
.
The
Power
of
Faith
,
to
overcome
all
that
is
opposite
to
our
Salvation
.
A
Speculative
Assent
to
Supernatural
Truths
is
not
Saving
.
The
Efficacy
of
Faith
against
the
Temptations
of
the
World
,
proceeds
from
the
Nature
of
its
Objects
,
and
the
degrees
of
Assent
,
and
the
frequent
application
of
them
to
our
Hearts
.
There
is
an
incomparable
difference
between
the
good
and
evil
things
that
are
present
,
and
those
that
are
future
.
The
Evidence
and
Importance
,
of
future
good
things
,
and
our
interest
in
them
,
fixes
our
Assent
,
and
makes
it
effectual
.
Justifying
Faith
consider'd
in
its
Nature
and
Purifying
Virtue
.
Faith
in
the
disposals
of
Divine
Providence
,
is
a
Fundamental
Principle
from
whence
many
Practical
Consequences
are
derived
.
The
Heathens
had
very
disparaging
Conceits
of
God's
Providence
.
The
Scripture
declares
that
nothing
happens
,
without
the
knowledge
,
the
Will
,
either
permissive
or
approving
,
and
the
Ordering
Providence
of
God
.
This
is
very
influential
to
the
Lives
of
Men.
4.
I
Will
now
Consider
the
Power
and
Efficacy
of
Faith
,
to
overcome
all
that
is
opposite
to
our
Salvation
.
I
shall
premise
,
there
is
a
common
delusion
,
that
has
a
pernicious
Influence
into
the
Minds
and
Lives
of
many
:
that
those
are
true
Believers
,
who
yield
a
dry
and
barren
Assent
to
the
Mysteries
of
the
Gospel
,
without
the
practical
Belief
of
them
.
They
do
not
foment
and
authorise
doubts
by
the
pretence
of
Reason
,
nor
excite
revolts
in
their
Minds
,
and
entertain
Objections
against
supernatural
Truths
;
but
they
never
felt
the
spirit
and
power
of
Faith
in
raising
them
above
the
low
descents
of
Carnal
Minds
,
and
setting
their
Affections
on
things
above
.
The
Love
of
the
present
World
,
like
a
stupifying
Wine
,
causes
in
them
a
forgetfulness
of
Heaven
,
and
that
which
is
the
most
dangerous
Idolatry
in
the
sight
of
God
,
is
seated
in
their
Hearts
.
The
Understanding
submits
to
divine
Revelation
,
but
the
Will
is
Rebellious
against
the
divine
Commands
.
They
believe
what
is
necessary
to
believe
,
but
not
what
is
necessary
to
do
.
They
are
satisfied
with
a
speculative
Faith
,
that
costs
nothing
,
and
will
go
with
them
to
Hell
,
for
the
Devils
believe
supernatural
Truths
.
They
are
rich
in
the
Notions
of
Faith
,
but
poor
in
the
Precepts
of
Obedience
.
Now
in
the
Language
of
Scripture
,
saving
Faith
and
knowledge
of
divine
things
are
productive
of
such
Affections
and
Actions
as
are
correspondent
to
the
Nature
of
the
things
believed
.
If
the
Head
be
inlightned
,
and
the
Heart
in
Darkness
,
if
one
professes
never
so
fully
his
Assent
and
Adherence
to
all
the
Articles
of
Faith
,
and
the
Beams
of
Faith
are
not
visible
in
his
Conversation
,
he
is
an
Infidel
.
He
that
sayes
,
I
know
Christ
,
or
1
Joh.
2.
4.
which
is
Equivalent
,
believe
in
him
,
and
keeps
not
his
Commandments
,
is
a
liar
,
and
the
truth
is
not
in
him
.
Every
habitual
Sinner
is
an
Unbeliever
.
Unfeigned
Faith
receives
the
Word
of
God
in
all
its
parts
,
Doctrines
,
Commands
,
Promises
,
not
only
as
Infallibly
true
,
but
Superlatively
good
and
precious
,
and
intirely
embraces
them
,
with
a
despising
of
all
things
,
that
may
come
in
Competition
with
them
,
and
expresses
the
esteem
and
love
of
them
in
the
practise
.
The
two
inseparable
properties
of
Saving
Faith
are
,
't
is
Humble
and
Submissive
to
divine
Revelation
,
't
is
Dutiful
and
Obedient
to
divine
Precepts
.
This
being
premis'd
,
I
will
consider
the
power
of
Faith
,
proceeding
1.
From
the
Nature
of
the
Objects
upon
which
't
is
exercis'd
.
2.
From
the
degrees
of
its
Assent
and
Adherence
to
them
.
3.
From
the
serious
and
frequent
Application
of
the
Objects
to
our
Heart
.
1.
From
the
Nature
of
the
Objects
upon
which
't
is
exercis'd
;
now
between
them
,
and
the
most
enticeing
good
things
,
and
the
most
fearful
evil
in
this
present
state
,
there
is
an
incomparable
difference
.
The
Apostle
tells
us
,
This
is
the
victory
〈◊〉
Joh.
5.
that
overcomes
the
World
,
even
our
Faith
.
Victory
supposes
a
Fight
,
and
a
Fight
supposes
an
Enemy
:
The
Enemy
is
declar'd
,
the
World
,
including
the
Men
of
the
World
,
and
the
things
of
it
.
This
Enemy
is
in
Combination
with
the
Devil
and
the
Flesh.
He
is
stil'd
the
Prince
of
this
World
,
that
manages
the
Temptations
of
it
for
the
ruine
of
Souls
.
He
tryes
his
poisons
according
to
the
dispositions
of
Men
,
in
hopes
of
working
in
them
.
He
presents
to
some
a
charming
Cup
,
to
intoxicate
them
with
the
pleasures
of
Sin
:
he
tempts
others
with
things
of
Lustre
,
with
Titles
of
Honour
and
Dignity
,
that
dazle
their
Minds
,
that
they
cannot
give
a
true
and
safe
judgment
of
things
:
he
allures
others
with
Riches
.
And
as
heat
is
doubled
by
reflexion
,
so
he
enforces
his
temptations
,
from
the
prevalency
of
these
motives
upon
Men
in
all
places
and
times
.
If
these
Methods
are
unsuccessful
to
turn
Men
from
God
,
he
tryes
to
make
terrible
Impressions
upon
the
Minds
of
Men
by
afflicting
Evils
,
by
the
rage
of
the
perverse
World
.
Now
Faith
is
the
victorious
Principle
,
that
defeats
all
his
designs
,
and
overcomes
all
his
strength
.
In
Mechanical
Operations
,
we
judge
by
the
force
of
the
Mover
,
how
easily
a
weight
will
be
moved
.
Thus
when
Eternal
Realities
are
by
Faith
put
into
the
Scales
against
Temporal
Vanities
,
they
infinitely
outweigh
them
.
The
Apostle
makes
a
judicious
comparison
;
Our
light
Afflictions
that
are
2
Cor.
4.
but
for
a
moment
,
work
out
for
us
a
far
more
exceeding
and
eternal
weight
of
Glory
.
He
extreamly
vilifies
things
present
,
and
magnifies
things
future
.
All
that
is
pleasant
or
painful
here
is
but
for
a
moment
,
and
in
true
value
is
infinitely
inferiour
to
the
good
things
,
and
the
evil
to
come
.
I
count
,
saith
the
Apostle
,
the
Afflictions
of
the
present
time
,
are
not
to
be
compared
with
the
Glory
that
shall
be
revealed
:
And
since
the
impressions
of
Pain
are
incomparably
stronger
,
and
more
affecting
Humane
Nature
than
impressions
of
Pleasure
,
one
sharp
Pain
deads
the
sensitive
Faculties
to
the
most
vehement
Pleasures
.
We
are
assured
by
irresistible
evidence
,
that
the
Happiness
of
this
World
is
in
true
value
infinitely
inferiour
to
the
Happiness
of
the
next
.
The
most
pleasant
things
here
cannot
satisfie
the
narrow
Faculties
of
Sense
:
The
Eye
is
not
satisfied
with
seeing
,
nor
the
Ear
with
hearing
;
but
the
Favour
of
God
,
and
the
blessed
effects
of
it
,
pass
all
Understanding
,
our
most
comprehensive
Faculty
.
There
is
more
Shadow
than
Light
in
our
brightest
Condition
,
more
Gall
than
Honey
in
our
sweetest
Fruitions
:
But
suppose
the
appearance
of
Worldly
Happiness
,
gilded
with
specious
tinctures
,
were
truly
great
and
goodly
,
joyful
and
satisfying
,
according
to
the
Fancies
of
Carnal
Men
,
yet
the
Price
would
extreamly
fall
,
by
considering
they
are
of
no
longer
continuance
,
than
the
flight
and
expiring
Breath
of
our
present
Life
.
The
Glory
of
this
World
is
like
a
flash
of
Lightning
in
its
appearing
and
vanishing
.
The
longest
Line
of
Time
,
from
its
first
rise
to
its
last
period
,
is
but
a
point
to
Eternity
.
Now
that
Happiness
which
is
fading
,
is
not
true
Happiness
in
its
own
Nature
,
nor
correspondent
to
our
reasonable
Desires
:
For
the
apprehension
of
its
approaching
end
,
will
imbitter
the
relish
of
the
present
enjoyment
.
But
the
Happiness
of
the
next
Life
is
doubly
infinite
,
in
the
degrees
and
duration
.
The
least
part
of
that
Happiness
is
a
perfect
freedom
from
any
touch
or
shadow
of
Evil.
Humane
Language
has
not
words
worthy
or
fully
significant
to
describe
it
.
God
,
who
is
an
infinite
Good
and
Goodness
,
communicates
himself
to
the
immortal
Soul
,
according
to
its
utmost
Capacity
and
Desires
.
It
seems
impossible
for
Men
to
offer
such
violence
to
their
Understandings
,
as
calmly
considering
,
and
in
cold
blood
,
to
prefer
the
Fashion
of
this
World
that
passes
away
,
before
the
perfect
and
unchangeable
Happiness
in
the
next
World
.
2.
According
to
the
degrees
of
our
assent
to
future
eternal
things
,
such
is
their
victorious
power
in
our
Souls
.
The
objective
efficacy
of
things
is
not
from
their
existence
,
but
from
their
evidence
to
our
Minds
.
Now
according
as
our
Apprehensions
are
more
clear
,
and
our
Belief
more
stedfast
of
things
future
,
such
impressions
are
made
either
of
terrour
or
desire
in
our
Breasts
.
The
Apostle
defines
Faith
to
be
,
The
substance
of
Heb.
11.
things
hoped
for
,
the
evidence
of
things
not
seen
.
It
represents
things
future
and
distant
,
as
present
and
in
our
actual
possession
.
A
superficial
fluctuating
belief
of
the
good
or
evil
things
in
the
next
state
,
is
of
no
force
to
encounter
present
Temptations
,
and
vanquish
the
Carnal
Affections
.
The
report
of
the
Senses
concerning
things
present
,
will
preponderate
the
Authority
of
God's
Word
,
that
declares
things
future
infinitely
to
exceed
them
.
All
Fire
has
Heat
;
but
not
strong
enough
to
melt
down
Gold
and
Silver
.
There
is
an
assent
in
every
degree
of
Faith
,
but
not
able
to
overcome
the
World
.
A
radicated
firm
belief
of
the
infallible
Truth
,
the
transcendent
Goodness
,
and
our
sure
right
in
Heavenly
things
,
will
cause
all
the
false
colours
of
this
World
,
the
shadows
in
masquerade
,
to
disappear
.
The
evidence
and
importance
of
things
fixes
our
Resolutions
to
adhere
to
them
.
The
Son
of
a
King
,
and
Heir
of
a
Kingdom
,
will
invincibly
assert
the
truth
of
his
Relation
and
Title
.
A
sincere
Believer
of
the
Heavenly
Glory
,
and
his
Eternal
Interest
in
it
,
will
live
in
that
Faith
,
and
dye
in
it
;
and
dye
for
it
,
if
necessity
require
.
The
belief
of
it
has
a
vital
taste
,
a
Joy
sincere
and
sweet
,
that
makes
the
pleasant
temptations
of
the
World
nauseous
.
As
Faith
is
the
foundation
and
basis
of
Hope
,
(
't
is
the
substance
of
things
hoped
for
,
)
so
Hope
is
reciprocally
as
a
strong
Pillar
that
establishes
the
basis
upon
which
't
is
fix'd
:
For
one
voluntarily
and
stedfastly
believes
that
which
is
for
his
advantage
and
comfort
.
The
serious
belief
of
the
prepared
Plagues
for
those
who
are
unfaithful
to
God
,
and
their
Souls
hereafter
,
will
make
all
the
Evils
threatened
and
inflicted
upon
the
godly
here
,
to
be
contemptible
.
If
we
are
surrounded
with
an
army
of
Evils
,
let
Faith
draw
forth
the
Powers
of
the
World
to
come
,
we
shall
be
more
than
Conquerors
.
There
are
many
Temptations
we
cannot
avoid
;
there
are
none
but
we
may
vanquish
by
the
Power
of
Faith
.
The
Fear
of
God
,
like
Aaron's
Rod
turned
into
a
Serpent
,
that
swallowed
up
the
Rods
of
the
Magicians
,
will
over-rule
the
Fear
of
Men
,
and
make
those
Evils
that
to
naked
Nature
are
invincible
,
easily
endur'd
.
This
is
evident
from
the
Courage
and
Constancy
of
the
Martyrs
,
who
despised
the
proudest
Tyrants
upon
their
Thrones
,
and
the
most
cruel
Executioners
upon
the
Scaffold
:
The
effects
of
Faith
in
the
time
of
its
triumph
.
If
the
same
Objects
have
not
the
same
efficacy
in
the
Minds
of
Men
,
't
is
for
want
of
Faith
.
If
Faith
declines
,
we
shall
faint
and
dye
away
.
Peter
walk'd
on
the
Sea
while
he
relyed
on
the
Word
of
Christ
,
but
when
a
blast
of
Wind
shook
his
Faith
,
he
presently
sunk
.
The
Apostles
doubted
of
Christ's
Power
,
when
a
Storm
fell
upon
the
Ship
:
Our
Saviour
first
rebuk'd
their
Fear
,
before
he
laid
the
Storm
,
(
Why
are
ye
afraid
,
O
ye
of
little
Faith
?
)
as
a
danger
more
near
,
and
of
worse
Consequence
.
Let
us
try
the
singular
efficacy
of
Faith
,
by
exercising
of
it
upon
eternal
Objects
:
Let
our
Faith
represent
to
us
in
as
lively
a
manner
,
the
eternal
Judgment
,
as
Enoch
had
a
prospect
of
it
;
Behold
the
Lord
comes
with
ten
thousand
of
his
Saints
,
to
judge
all
the
ungodly
:
Let
Faith
direct
its
view
to
him
,
rending
the
Heavens
,
and
coming
in
his
own
Glory
,
as
the
Son
of
God
,
and
in
his
Father's
Glory
,
as
constituted
by
him
to
be
Judge
of
the
World
,
and
in
the
Glory
of
the
mighty
Angels
,
his
Attendants
:
Let
Faith
contemplate
the
Judge
upon
a
white
Throne
,
the
Emblem
of
his
Holiness
,
whom
none
can
surprise
or
resist
:
Let
Faith
make
that
day
as
present
,
when
there
will
be
no
place
for
Repentance
;
when
the
Fountain
of
Mercy
to
Sinners
will
be
sealed
for
ever
;
when
the
Books
of
Eternal
Life
and
Death
shall
be
opened
,
and
all
Men
shall
receive
an
irrevocable
Judgment
;
a
Judgment
so
fearful
,
that
Sinners
how
great
and
terrible
so
ever
they
were
in
this
World
to
others
,
shall
call
to
the
Mountains
to
fall
on
them
,
and
the
Hills
to
cover
them
,
from
the
Wrath
of
the
Lamb
:
For
his
day
is
come
:
A
Judgment
so
strict
,
that
the
Righteous
shall
scarcely
be
saved
.
Now
what
impressions
of
tormenting
Fear
,
or
reviving
Hopes
,
will
the
strong
Belief
of
the
Eternal
Judgment
,
and
the
Consequences
of
it
,
make
in
us
,
when
Heaven
and
Hell
shall
divide
all
Men
,
according
as
we
are
prepared
or
unprepared
for
the
Tryal
of
that
deciding
Day
?
How
will
it
make
us
circumspect
and
cautious
to
avoid
Evil
,
active
and
ardent
in
doing
Good
;
for
every
thing
must
be
brought
in
Judgment
?
How
ambitious
and
diligent
to
be
accepted
of
our
Judge
?
Let
Faith
open
a
Window
into
Heaven
,
and
represent
the
Saints
in
their
Sun-like
Brightness
,
their
Glory
and
Joy
,
and
triumphant
Felicity
in
the
Eternal
Kingdom
,
where
God
is
all
in
all
.
How
will
the
believing
view
of
this
,
rectifie
our
Minds
,
and
convince
us
that
nothing
deserves
our
high
Esteem
and
Love
,
but
the
Favour
and
Fruition
of
the
blessed
God
?
Let
Faith
open
the
fatal
Gates
of
Hell
,
that
are
never
shut
upon
the
Damned
,
and
discover
the
Scenes
of
Woe
,
the
Sights
of
Horror
,
the
tormenting
Passions
of
Reprobates
,
their
desperate
Sorrow
for
the
loss
of
Heaven
,
and
fierce
indignation
that
others
enjoy
it
;
both
which
are
implyed
in
their
weeping
,
and
wailing
,
and
gnashing
of
Teeth
.
How
powerful
will
this
representation
be
,
to
keep
us
in
awe
and
order
,
to
controle
the
Lusts
,
and
Licentiousness
of
Carnal
Appetites
?
How
would
this
double
Vision
make
us
esteem
all
the
good
things
here
as
vile
as
dross
,
and
all
the
evil
as
light
as
Feathers
,
in
comparison
of
eternal
things
?
How
would
this
inspire
us
with
resolutions
to
take
Heaven
by
violence
,
and
to
fly
from
the
Wrath
to
come
?
3.
The
efficacy
of
Faith
proceeds
from
the
serious
and
frequent
application
of
Eternal
Objects
to
our
Minds
and
Hearts
.
All
that
are
Christians
in
Profession
,
prefer
in
the
Idea
and
Speculation
,
Eternal
Things
before
Temporal
;
but
in
Practice
and
Choice
,
the
most
prefer
Temporal
before
Eternal
.
Present
and
sensible
things
strongly
affect
the
Carnal
Faculties
,
and
excite
the
Natural
Inclinations
that
were
dormant
in
the
absence
of
alluring
Objects
;
but
when
awaken'd
,
they
distract
and
scatter
the
Mind
,
from
a
just
comparing
of
things
present
and
things
future
;
and
the
Will
applyes
the
Thoughts
to
what
is
delightful
to
the
carnal
part
,
and
the
application
determines
the
choice
.
The
interposition
of
Earthly
things
,
eclipse
the
Light
of
Faith
,
and
weakens
the
reflections
of
that
Light
upon
the
Mind
:
A
strong
Temptation
defaces
the
impression
of
things
future
,
though
infinitely
great
;
and
consequently
the
Passions
prevail
,
and
Faith
is
vanquish'd
.
What
Man
that
has
Heaven
and
Hell
in
his
view
,
and
considers
that
the
Day
of
Death
and
Judgment
are
equally
uncertain
as
to
the
fix'd
time
,
and
equally
certain
as
to
the
event
,
and
that
this
short
Life
must
issue
either
into
rivers
of
Pleasure
for
ever
,
or
into
an
abyss
of
endless
Misery
,
can
be
doubtful
a
moment
,
what
to
choose
and
what
to
avoid
?
Yet
't
is
evident
,
that
vast
numbers
of
Men
that
are
between
two
Eternities
,
are
indifferent
and
unconcerned
,
into
which
their
Lot
shall
be
determined
.
The
inchanting
World
darkens
the
remembrance
,
and
damps
the
desire
of
Heaven
,
and
extinguishes
the
fear
of
Hell
.
Transient
Thoughts
of
future
things
cannot
excite
and
influence
the
Affections
,
nor
regulate
the
Will
and
Actions
,
according
as
the
moment
of
them
requires
.
Moses
despised
the
Pomp
and
Pleasures
of
the
Egyptian
Court
,
and
chose
Afflictions
with
the
People
of
God
,
because
he
had
an
intent
and
fix'd
Eye
upon
the
future
Reward
.
Paul
had
a
Heavenly
Vision
,
the
Idea
of
which
was
always
bright
in
his
Memory
,
and
a
Heavenly
Conversation
.
Now
Faith
supplies
the
want
of
Vision
;
and
if
its
acts
are
not
interrupted
by
Earthly
Objects
deadness
,
will
continually
inspire
us
with
suitable
affections
to
eternal
things
.
Above
all
other
means
let
us
fly
to
Prayer
,
that
the
Holy
Spirit
,
by
his
illuminating
guidance
,
would
direct
our
Minds
,
and
actuate
our
Faith
:
We
have
received
the
Spirit
,
that
1
Cor.
2.
12.
we
may
know
the
things
given
us
of
God
:
That
the
Spirit
would
be
our
Remembrancer
,
and
strongly
impress
eternal
things
upon
us
:
Without
his
Influence
our
Consideration
will
be
cold
and
ineffectual
.
2.
There
is
a
justifying
Faith
.
The
Apostle
declares
,
Being
justified
by
Faith
,
we
have
Peace
with
God
.
This
is
very
clearly
open'd
in
the
Gospel
;
yet
there
have
been
lately
publish'd
some
Contentious
Writings
about
it
,
mix'd
with
such
Railleries
and
Contumelies
,
that
have
opened
a
Scandalous
Scene
,
and
exposed
Religion
to
the
Derision
of
Libertines
,
and
profane
Spirits
,
and
affected
the
Godly
with
sorrowful
impressions
,
and
with
earnest
longings
after
the
Kingdoms
of
Light
and
Love
,
where
Ignorance
and
Strife
are
abolish'd
for
ever
.
Injurious
Language
convinces
none
,
but
renders
the
Minds
of
Men
more
averse
from
Instruction
:
We
are
not
likely
to
discover
the
Truth
in
a
mist
of
Passion
;
but
when
Truth
is
calmly
convey'd
,
the
Mind
is
more
attentive
to
receive
it
,
and
its
convincing
and
perswasive
Power
insinuates
into
us
.
Christian
Love
would
lessen
the
number
,
and
allay
the
heat
of
our
Controversies
.
I
have
discours'd
elsewhere
concerning
Sermons
of
the
Forgiveness
of
Sins
.
Justifying
Faith
,
and
shall
now
very
briefly
glance
at
some
things
,
wherein
its
Nature
and
purifying
Vertue
consists
.
Justification
is
an
Act
of
God
as
supreme
Judge
,
invested
with
the
Relation
of
a
Father
,
wherein
his
Majesty
and
Mercy
are
equally
illustrious
,
in
pardoning
our
Sins
,
and
conferring
upon
us
a
right
to
Eternal
Life
,
for
the
Satisfaction
and
Merits
of
Christ's
Righteousness
imputed
to
us
,
and
received
by
Faith
.
Faith
is
the
Condition
that
qualifies
us
to
have
Pardon
applyed
to
us
;
and
its
1
Joh.
12.
Nature
consists
in
receiving
Christ
upon
the
terms
of
the
Gospel
;
that
is
,
our
unfeigned
accepting
him
as
our
Prince
Acts
5.
31.
and
Saviour
,
and
intire
relyance
upon
him
.
The
general
belief
of
the
Gospel
is
not
Justifying
Faith
;
but
our
regular
trust
in
the
pardoning
Grace
of
God
,
necessarily
includes
our
performing
the
Condition
of
the
Promise
;
that
is
,
a
relyance
on
Christ
,
joyn'd
with
a
sincere
resolution
to
obey
him
.
A
particular
perswasion
that
our
Sins
are
pardoned
,
is
not
Justifying
Faith
:
We
are
commanded
to
believe
,
that
we
may
be
pardoned
.
Many
sincere
Believers
have
distracting
Doubts
about
their
Pardon
:
The
matter
being
of
infinite
importance
,
they
are
fearful
in
the
inquiries
of
their
Title
to
it
.
And
others
are
deceived
with
Presumption
in
stead
of
Faith
in
Christ
,
and
Security
in
stead
of
Peace
with
God
.
And
by
this
we
may
understand
from
whence
the
purifying
Vertue
of
Faith
,
as
it
justifies
,
proceeds
;
for
it
necessarily
supposes
us
to
be
under
the
guilt
of
Sin
,
and
in
desperate
Misery
;
that
we
are
obnoxious
to
God's
Tribunal
,
who
is
a
righteous
and
holy
Judge
,
angry
and
incens'd
for
our
Sins
,
and
will
be
a
revenging
Judge
to
all
that
continue
in
their
guilty
state
;
and
that
our
Pardon
and
Right
to
Eternal
Life
are
to
be
intirely
ascrib'd
to
the
soveraign
Mercy
of
God
,
the
Original
Cause
,
and
the
Blood
of
Christ
,
the
Meritorious
Cause
Rom.
3.
25.
of
it
.
Now
Faith
works
by
Love
;
the
Love
of
God
to
us
apprehended
by
Faith
,
and
our
Love
to
him
,
which
is
the
reflexion
of
his
Beams
shining
in
our
Hearts
,
and
is
the
powerful
Principle
of
Obedience
to
him
.
The
well-grounded
Belief
that
God
will
save
us
,
and
bring
us
to
Eternal
Glory
,
does
naturally
and
necessarily
inspire
the
Breast
of
a
Christian
with
a
holy
Fear
of
Sin
that
provokes
him
,
and
a
constant
Care
to
please
him
in
all
things
.
Besides
,
God
in
dispensing
his
pardoning
Mercy
requires
our
perseverance
in
a
holy
Conversation
.
What
our
Saviour
said
to
the
Man
miraculously
cur'd
of
his
inveterate
Disease
,
Behold
John
5.
14.
thou
art
made
whole
,
Sin
no
more
least
a
worse
thing
befall
thee
,
is
virtually
said
to
every
pardon'd
Believer
:
when
God
speaks
peace
to
his
people
,
't
is
with
this
Caution
,
let
them
not
return
any
more
to
folly
.
I
shall
under
another
Head
speak
of
Faith
,
as
the
Effectual
Means
of
our
Sanctification
,
and
now
will
proceed
.
3.
Faith
in
the
disposal
of
all
things
by
the
Infallible
Providence
of
God
,
is
one
of
those
universal
Principles
,
those
prime
and
great
Truths
,
rich
in
practical
Consequences
,
that
are
powerful
to
compose
and
calm
our
Minds
and
Hearts
in
the
midst
of
the
visible
disorders
and
confusion
of
things
in
the
present
World
.
The
Heathens
measur'd
the
Divine
Perfections
by
the
compass
of
their
narrow
Understandings
.
They
could
not
conceive
,
that
one
God
was
able
to
order
all
things
,
and
form'd
a
vast
number
of
Subordinate
Gods
to
whom
the
care
of
particular
things
was
Committed
.
They
blasphem'd
him
in
their
Imaginations
,
thinking
him
to
be
like
Mortal
Kings
,
insufficient
to
govern
immediately
several
Kingdoms
and
Nations
,
divers
in
their
Customs
and
Languages
:
who
are
constrain'd
to
manage
their
Affairs
by
the
number
,
variety
and
order
of
Officers
:
Vice-Roys
to
divide
the
Government
,
Counsellors
to
advise
about
occurrences
of
Moment
,
Secretaries
to
give
Commissions
and
make
dispatches
,
Judges
to
dispense
the
Laws
,
Military
Officers
to
prevent
Tumults
.
Others
confin'd
his
Presence
and
Agency
to
the
Heavens
,
and
sequester'd
him
from
the
lower
World
,
the
mutable
Sphere
of
the
Elements
,
and
of
Men
and
their
Actions
,
leaving
them
under
the
dominion
of
Fortune
.
Others
thought
that
he
was
so
content
with
his
own
Felicity
,
that
all
things
without
him
were
distant
from
his
Thoughts
and
Care
,
and
that
to
regard
and
regulate
the
multitude
of
Emergencies
in
this
lower
World
,
would
disturb
his
Felicity
.
Thus
the
Professors
of
Wisdom
,
like
the
Foolish
Harpaste
that
Seneca
speaks
of
,
who
insensible
of
her
own
blindness
,
alwayes
complain'd
the
Sun
was
down
and
the
house
dark
,
thought
all
things
were
left
at
random
,
in
loose
disorder
,
and
confusion
here
below
.
Nay
some
of
the
clearest
spirits
,
and
most
Vertuous
among
the
Heathen
,
could
not
reconcile
the
Oppressions
and
Infelicities
of
Good
Men
,
and
the
Prosperity
of
the
Wicked
,
with
the
Rectitude
and
Equity
of
the
Divine
Providence
;
and
express'd
their
Discontents
in
the
Stile
and
Accent
of
their
Passions
.
Of
this
we
have
two
Eminent
Instances
:
Brutus
,
who
with
inviolable
Integrity
,
had
as
a
Senator
managed
the
Publick
Affairs
,
and
with
undeclining
Courage
endeavour'd
to
recover
his
Countrey
from
Ignominious
Bondage
,
when
Vanquisht
by
the
Usurpers
,
broke
O
virtus
te
Colui
ut
rem
,
sed
nomen
inane
es
.
out
into
a
Tragical
Complaint
,
O
Virtue
,
I
worship
thee
as
a
substantial
Good
,
a
Deity
,
but
thou
art
an
empty
Name
,
an
Idol
.
The
Emperor
Titus
,
who
was
the
delight
of
Mankind
for
his
goodness
and
benignity
;
Coelumque
multum
conquestus
eripi
sibi
vitam
immerenti
.
Suet.
Psal.
73.
surpriz'd
with
Death
in
his
flourishing
Age
,
accus'd
Heaven
that
his
Life
was
unjustly
snatcht
from
him
.
The
ways
and
thoughts
of
God
in
the
Government
of
the
World
are
above
the
wayes
and
thoughts
of
men
,
as
the
heavens
are
higher
than
the
earth
.
And
if
his
Wisdom
had
not
descended
from
Heaven
,
and
discover'd
it self
in
the
Sanctuary
,
We
should
be
foolish
,
and
like
the
beasts
that
perish
.
But
the
Word
of
God
assures
us
,
that
nothing
happens
in
this
tumultuous
and
tempestuous
World
,
without
the
Knowledge
,
the
Will
,
either
approving
or
permissive
,
and
Efficiency
of
God
so
far
as
to
dispose
the
worst
Evils
by
his
powerful
Providence
subordinately
to
his
Non
specie
sed
ordine
placent
nam
vitiorum
,
nostrorum
non
est
author
deus
sed
ordinator
.
Aug.
main
End
,
that
is
alway
good
.
Nothing
is
so
high
as
to
be
exempted
from
the
Dominion
,
nor
so
low
as
to
be
excluded
from
the
Care
of
his
Providence
.
1.
We
are
assur'd
that
all
things
and
persons
are
under
the
Eye
and
Inspection
of
his
Providence
.
No
silence
,
no
solitude
nor
darkness
can
hide
the
Designs
and
Actions
of
the
Wicked
▪
nor
the
Sufferings
of
his
People
from
his
perfect
Knowledge
.
How
many
Millions
of
Inhabitants
are
in
the
World
,
how
different
their
Conditions
and
Circumstances
,
ebbing
or
flowing
,
but
they
are
all
actually
and
distinctly
known
to
God
.
Without
his
Universal
and
Infallible
Knowledge
,
it
were
impossible
that
God
should
Govern
the
World
and
Judge
it
.
Torquatus
Manlius
a
Noble
Roman
,
though
blind
through
Age
,
was
chosen
Consul
and
General
,
to
Rule
the
State
,
and
the
Army
.
But
no
Arguments
,
no
Intreaties
could
perswade
him
to
Consent
to
it
:
he
answer'd
,
That
it
was
absolutely
Impudentem
&
gubernatorem
,
&
imperatorem
esse
,
qui
cum
alients
oculis
ei
omni●
agenda
sunt
,
postulat
sibi
aliorum
cupita
&
vitos
Committi
.
Liv.
absurd
,
that
the
Lives
and
Estates
of
others
should
be
Committed
to
his
Providence
and
Protection
,
who
must
manage
all
things
by
the
Eyes
of
others
.
The
Perfection
of
God's
Knowledge
qualifies
him
to
Govern
the
World
,
and
is
the
Foundation
of
Trust
in
him
.
He
tells
the
number
of
the
Stars
,
that
seem
innumerable
,
Psal.
147.
41.
:
and
from
hence
the
Psalmist
encourages
the
Church
,
that
was
then
disperss'd
in
Captivity
,
that
he
could
gather
Luk.
12.
7.
the
out-casts
of
Israel
,
though
scatter'd
in
strange
Countries
,
and
build
up
Jerusalem
.
He
not
onely
numbers
the
Stars
,
but
the
hairs
of
our
Heads
;
that
are
of
so
small
Consideration
.
All
Creatures
are
supported
in
their
Beings
and
Operations
by
his
Power
,
therefore
't
is
impossible
they
should
be
without
his
Knowledge
,
and
that
any
thing
should
be
done
by
them
,
or
befall
them
without
his
disposing
Will
.
2.
The
Providence
of
God
is
not
merely
Theoretical
,
but
Active
,
and
orders
all
things
.
He
rides
upon
the
heavens
:
Deut.
26.
that
is
,
regulates
their
Motions
as
easily
as
a
skilful
Rider
manages
a
Horse
.
The
Stars
,
that
in
the
Language
of
Scripture
are
the
Armies
of
Heaven
,
for
their
Number
,
Psal.
147.
4.
Order
,
and
Actions
,
he
calls
by
their
names
:
that
is
,
absolutely
Commands
them
.
For
his
Call
is
always
effectual
and
exactly
accomplish'd
.
As
in
the
Creation
,
He
spake
and
it
was
done
:
he
commanded
,
and
it
stood
fast
.
So
in
the
Conservation
and
Government
of
the
World
,
his
Word
is
as
Powerful
.
Lift
Isa.
40.
26.
up
your
Eyes
on
high
,
and
behold
who
hath
created
these
things
,
that
bringeth
out
their
host
by
number
:
he
calleth
them
all
by
names
,
by
the
greatness
of
his
might
,
for
that
he
is
strong
in
power
,
not
one
faileth
.
He
is
not
only
the
God
of
the
hills
,
but
of
the
valleys
:
1
Kings
20.
There
is
nothing
so
inconsiderable
,
but
is
under
the
immediate
disposal
of
his
Providence
.
A
Sparrow
worth
but
half
a
farthing
,
does
not
fall
to
the
ground
,
Mat.
10.
nor
a
hair
of
our
heads
without
his
disposal
.
All
the
Casualties
and
Contingencies
in
the
World
are
order'd
by
him
.
The
Arrow
shot
at
a
venture
was
directed
by
an
Invisible
Eye
and
Hand
,
to
smite
the
King
of
Israel
between
the
Joynts
of
his
1
Kin.
22.
Harness
,
and
wound
him
to
Death
.
The
most
arbitrary
and
free
Causes
are
under
his
determining
Influence
.
The
Hearts
of
kings
are
in
his
hands
,
and
are
turn'd
by
him
as
rivers
of
waters
,
which
a
Gardiner
turns
into
several
Channels
for
to
make
his
Ground
fruitful
.
Sin
that
is
directly
contrary
to
his
Law
is
not
only
permitted
and
restrain'd
,
but
order'd
as
a
means
to
illustrate
his
Providence
,
Justice
and
Goodness
.
Joseph's
malicious
brethren
sold
him
into
Egypt
,
but
God
sent
him
,
to
make
provision
for
the
Family
of
Jacob
in
a
time
of
extreme
Famine
.
He
permitted
the
lying
Spirit
to
deceive
Ahab
,
by
inspiring
his
false
Prophets
to
encourage
him
to
go
to
Ramoth
Gilead
,
that
he
might
Fall
in
Battle
.
He
gives
Riches
and
Honour
to
his
Enemies
,
who
presumptuously
break
his
Laws
of
the
greatest
Consequence
,
and
foresees
they
will
abuse
them
and
prodigally
perish
.
It
was
an
incredible
Conception
to
the
Heathen
,
that
One
God
was
able
to
govern
the
World
:
But
his
Power
and
Understanding
are
truly
infinite
;
and
't
is
more
easie
to
him
,
than
for
a
Man
to
lift
a
Feather
.
The
Accidents
in
this
World
are
innumerable
,
but
cannot
distract
an
infinite
eternal
Mind
,
nor
cause
weariness
in
the
Almighty
.
Every
Agent
must
be
united
by
active
Power
with
the
Objects
upon
which
it
immediately
works
.
The
Power
of
God
is
his
Essence
,
not
a
separable
quality
;
he
is
intimate
and
present
with
all
things
.
One
Sun
is
sufficient
to
measure
Times
,
distinguish
Seasons
,
and
to
preserve
an
intire
World
of
living
Creatures
;
the
meanest
Worm
or
Herb
is
cherish'd
by
its
Heat
,
as
if
all
its
Influences
were
confin'd
for
their
preserving
.
And
is
not
an
infinite
God
sufficient
to
support
,
and
dispose
all
things
?
3.
Divine
Providence
is
more
special
and
tender
towards
God's
peculiar
People
.
The
Eyes
of
the
Lord
run
to
and
●ro
through
the
whole
Earth
,
to
shew
himself
2
Chron.
16.
strong
in
behalf
of
those
,
whose
Hearts
are
perfect
towards
him
.
His
tender
Mercies
,
(
his
extensive
Attribute
)
is
over
all
his
Works
:
But
more
eminently
exercised
according
to
their
degrees
of
Goodness
,
and
his
Propriety
in
them
.
Our
Saviour
inferrs
by
the
clearest
Consequence
,
that
the
Divine
Providence
,
that
reaches
to
the
falling
of
a
Sparrow
,
is
much
more
concern'd
for
his
People
;
accordingly
encourages
his
Disciples
,
Fear
not
,
ye
are
of
more
value
than
many
Sparrows
.
God
is
the
Saviour
of
all
Men
,
especially
of
those
who
believe
.
Now
as
when
the
reason
of
a
Command
has
a
direct
aspect
upon
us
,
it
more
strongly
binds
us
to
obey
God
,
so
when
the
reason
of
a
Promise
has
a
peculiar
respect
to
us
,
it
engages
God
more
strongly
to
preserve
us
.
God
has
a
Right
to
all
Mankind
by
a
general
Tenure
,
but
a
special
Interest
in
the
Godly
.
He
is
the
King
of
Nations
,
and
the
King
of
Saints
:
'T
is
his
dearest
Title
,
above
all
the
Titles
of
Majesty
ascribed
to
him
.
They
are
precious
in
his
esteem
,
his
Treasure
,
his
Jewels
,
the
Exod.
19.
Zech.
3.
most
valuable
part
of
his
Treasure
,
the
Mal.
3.
Jewels
of
his
Crown
,
the
most
radiant
and
rich
Jewels
.
Propriety
and
preciousness
engage
his
powerful
and
propitious
Providence
for
their
Good
.
They
are
exposed
to
many
Evils
for
their
Relation
to
him
their
Heavenly
Father
,
and
for
his
Image
shining
in
them
:
For
thy
sake
we
are
killed
all
the
day
long
:
They
are
like
a
flock
of
Sheep
among
Wolves
and
Tigers
,
unable
to
defend
themselves
.
His
compassionate
Love
excites
his
Power
for
their
preservation
.
The
Zeal
of
the
Lord
of
Hosts
shall
do
this
.
His
Love
inclines
him
,
and
his
Promise
ingages
him
never
to
leave
nor
forsake
them
:
When
they
are
ready
to
despair
,
he
is
ready
to
deliver
.
Now
the
firm
belief
of
the
universal
Providence
of
God
,
and
his
special
Care
for
his
People
,
is
like
a
Rudder
to
a
Ship
,
without
which
't
is
constrained
to
yield
to
every
Storm
;
but
guided
by
it
,
sails
with
every
Wind
to
it
s
design'd
Port.
When
God
enter'd
into
a
Covenant
with
Abraham
,
he
assures
him
,
I
am
the
almighty
Gen.
17.
1.
God
,
walk
before
me
and
be
perfect
.
Every
deflection
from
our
Duty
,
proceeds
either
from
the
hope
of
obtaining
some
temporal
Good
,
or
the
fear
of
incurring
some
temporal
Evil
:
These
Passions
are
very
forcible
in
Mens
Breasts
.
We
see
how
powerful
they
are
in
sensitive
Creatures
;
even
in
a
Grey-hounds
coarsing
a
Hare
,
Hope
adds
Wings
to
the
Feet
of
the
one
,
and
Fear
adds
Wings
to
the
Feet
of
the
other
.
Men
without
Faith
in
God
,
will
break
through
his
Laws
,
when
Temptations
work
on
their
Hope
or
Fear
;
for
they
are
under
the
dominion
of
Sense
:
But
the
belief
of
God's
All-sufficiency
,
that
he
is
a
Sun
to
supply
us
with
all
truly
desirable
good
things
,
a
Shield
to
secure
us
from
all
destructive
Evils
,
confirms
our
Dependance
on
him
,
and
ingages
our
Obedience
to
him
.
This
conduces
to
our
present
Peace
,
and
future
Blessedness
.
There
are
secret
springs
of
Providence
that
work
sometimes
in
an
extraordinary
manner
for
the
preserving
his
People
.
Joseph
was
raised
from
a
Prison
to
a
Principality
.
The
poor
Prophet
was
fed
by
a
Raven
,
when
the
wicked
King
was
like
to
starve
in
his
Palace
.
The
malicious
design
of
Haman
,
to
destroy
the
whole
Nation
of
the
Jews
,
was
frustrated
,
and
reflexively
pernicious
to
himself
,
by
a
strange
concurrence
of
Circumstances
,
ordered
by
Divine
Providence
.
The
faithful
Companions
of
Daniel
,
who
resign'd
themselves
to
his
Will
and
Wisdom
,
were
rescued
from
the
Furnace
and
Fury
of
the
proud
King
by
an
Angel
.
But
many
times
the
Saints
of
God
are
involved
in
common
Calamities
:
Inundations
,
Earthquakes
,
the
Pestilential
Air
,
Sword
,
Famine
,
make
no
difference
between
the
innocent
and
the
guilty
:
The
Sun
rises
upon
the
evil
,
and
the
good
;
the
Thunder
falls
on
the
good
and
evil
:
Nay
,
as
our
Saviour
tells
his
Disciples
,
They
John
16.
20.
shall
weep
and
lament
,
when
the
World
rejoyces
:
But
he
comforts
them
with
the
assurance
,
that
their
Sorrow
shall
be
turned
into
Joy
.
The
Apostle
declares
,
We
know
all
things
work
together
for
good
,
to
Rom.
8.
28.
them
that
love
God
.
There
are
mysterious
depths
in
the
Oeconomy
of
Providence
,
that
the
short
Line
of
our
Reason
cannot
sound
:
But
we
may
rely
upon
the
Promise
of
God
,
who
can
bring
Light
out
of
Darkness
.
We
have
an
illustrious
proof
of
his
universal
Providence
,
in
the
regular
disposal
of
Natural
Causes
,
superiour
,
middle
,
and
lowest
,
in
such
a
union
,
that
from
the
insuperable
Discord
of
Natures
,
the
insuperable
Concord
of
Operations
proceeds
,
for
the
preserving
of
the
World
.
The
Afflictions
of
the
Saints
are
medicinal
to
prevent
or
recover
them
from
Sin
:
And
what
Man
of
Understanding
does
not
esteem
his
Physician
,
that
prescribes
bitter
Remedies
for
his
Health
,
before
a
Cook
,
that
prepares
things
pleasant
to
his
Taste
.
Faith
sees
the
Love
of
a
Father
through
a
Cloud
of
Tears
;
and
that
he
is
as
gracious
when
he
corrects
us
for
our
Transgressions
,
as
when
he
incourages
us
in
his
Service
.
In
the
Sufferings
of
his
People
from
the
wickedness
and
wills
of
their
Enemies
,
his
Wisdom
and
Power
appear
in
ordering
them
for
excellent
Effects
:
For
the
same
things
that
increase
the
Guilt
and
Punishment
of
their
Enemies
,
increase
the
Graces
and
Reward
of
the
Saints
.
These
light
Afflictions
that
2
Cor.
4.
1.
are
but
for
a
moment
,
work
out
for
them
an
exceeding
eternal
weight
of
Glory
.
When
all
the
Folds
of
Providence
shall
be
opened
,
we
shall
clearly
understand
every
Dispensation
was
as
it
ought
to
be
,
and
for
the
best
.
The
belief
of
this
is
the
reason
of
those
Commands
;
Be
careful
for
nothing
,
but
in
every
thing
by
Prayer
and
Thanksgiving
,
Phil.
4.
6
,
7.
let
your
requests
be
made
known
to
God
:
And
the
Peace
of
God
that
passes
understanding
,
shall
keep
your
Hearts
and
Minds
,
through
Jesus
Christ
.
An
unbelieving
Heart
anticipates
future
Evils
,
exasperates
present
Evils
,
and
makes
sharp
reflections
on
past
Evils
.
It
makes
Men
dead
with
Fear
,
drunk
with
Sorrow
,
mad
with
Oppression
.
Faith
in
the
gracious
Providence
of
God
,
frees
us
from
vain
fears
,
sad
prognosticks
,
and
the
miserable
perplexities
that
torment
the
Minds
of
Men.
Musing
on
our
Miseries
is
like
chewing
a
bitter
Pill
,
that
is
readily
swallowed
by
resignation
to
the
blessed
Will
of
God
,
the
Rule
of
Goodness
.
Faith
inlightens
us
to
consider
things
with
a
rectified
Judgment
,
and
not
with
the
partiality
of
the
Passions
.
In
the
Churches
extremity
,
when
the
conspiring
Enemies
are
great
in
numbers
and
power
,
Faith
raises
the
drooping
Spirits
,
If
God
be
for
us
,
who
can
be
against
us
.
When
Antigonus
was
ready
to
ingage
in
a
Sea-fight
with
Pi●lomy's
Armada
,
and
the
Pilot
cryed
out
,
How
many
are
they
more
than
we
!
The
couragious
King
replyed
,
'T
is
true
,
if
you
count
their
numbers
;
but
for
how
many
do
you
value
me
?
One
God
is
All-sufficient
against
all
the
combin'd
Forces
of
Earth
and
Hell
.
We
are
therefore
commanded
to
cast
all
our
care
on
him
;
for
he
cares
for
us
.
'T
is
very
dishonourable
to
God
to
distrust
him
in
doing
our
Duty
:
For
it
proceeds
either
from
a
jealousie
of
his
Goodness
,
or
low
thoughts
of
his
Power
;
as
if
he
were
unable
and
unwilling
to
save
us
.
A
prudent
use
of
Means
is
requisite
,
otherwise
we
do
not
trust
but
tempt
his
Providence
:
There
is
a
vicious
Carelesness
,
and
a
vertuous
Care
;
but
diffident
and
anxious
Cares
,
as
if
all
things
run
at
random
without
the
ordering
of
our
Heavenly
Father
,
is
not
only
fruitless
,
but
pernicious
.
The
Apostle
tells
the
believing
Hebrews
,
Ye
have
need
of
Patience
,
that
after
ye
have
done
the
Will
of
God
,
ye
may
inherit
the
Promise
:
Some
Evils
would
admit
of
no
Consolation
without
the
Promise
:
But
the
just
shall
live
by
Faith
,
of
God's
presence
with
them
to
support
and
relieve
them
in
their
Sorrows
,
and
of
a
perfect
and
gracious
deliverance
out
of
them
.
God
will
shortly
put
an
end
to
the
Malice
of
the
Wicked
,
and
the
Patience
of
the
Saints
.
In
the
next
State
,
when
he
has
clear'd
our
sight
,
we
shall
justifie
his
Wisdom
,
and
discover
that
all
Events
were
divinely
ordered
,
and
are
beautiful
to
admiration
.
Now
in
the
Churches
distress
we
are
apt
to
say
with
Gideon
,
If
the
Lord
be
with
us
,
why
then
is
all
this
befallen
us
?
But
then
we
shall
turn
the
current
of
our
wonder
upon
our
Ignorance
and
Infidelity
;
that
notwithstanding
the
Evidence
of
the
Word
,
and
the
Experience
of
the
Saints
,
prove
that
God
turns
all
Temporal
Evils
to
their
Spiritual
Good
,
yet
we
are
unbelieving
.
CHAP.
VIII
.
Love
the
leading
Affection
.
Men
are
distinguish'd
by
their
Wills
,
rather
than
by
their
Understandings
.
Holy
Love
has
the
supremacy
among
other
Graces
.
The
excellencies
of
Love
specified
.
Love
to
God
the
first
Command
in
order
and
dignity
.
The
Causes
and
Properties
of
it
considered
.
The
absolute
and
relative
Perfections
of
God
,
the
motives
of
our
Love
.
The
Benefits
received
from
God
in
the
order
of
Nature
;
Creation
and
Preservation
.
The
Love
of
God
appears
in
its
full
force
in
our
Redemption
.
We
must
learn
of
Christ
,
how
to
love
him
.
Love
must
descend
from
God
to
our
Neighbour
.
'T
is
commended
in
Scripture
.
The
extent
and
qualifications
of
it
.
It
must
be
sincere
,
pure
and
fervent
.
The
forgiving
Injuries
,
an
excellent
effect
of
Love
.
THE
second
particular
Grace
that
we
should
strive
to
increase
,
is
Love
.
'T
is
the
Apostle's
Prayer
for
the
Philippians
,
That
their
Love
may
abound
more
and
more
in
knowledge
,
and
all
understanding
.
Love
is
the
affection
of
Union
:
Of
this
we
have
an
illustrious
Instance
recorded
in
Scripture
,
That
the
Soul
of
Jonathan
was
knit
with
the
Soul
of
David
;
and
Jonathan
loved
him
as
his
own
Soul
.
Love
is
to
be
directed
to
a
double
Object
,
God
and
our
Neighbour
.
I
will
consider
the
excellency
of
this
sanctified
Affection
,
and
its
exercise
and
reference
to
the
supreme
and
subordinate
Objects
of
it
.
'T
is
requisite
to
premise
,
that
Love
is
the
leading
Affection
that
draws
the
whole
train
with
it
;
not
only
Desire
and
Joy
,
that
are
of
near
alliance
with
it
,
but
Anger
and
Hatred
,
between
which
Affections
and
Love
there
is
a
repugnance
and
entire
opposition
,
are
inseparable
from
it
:
For
aversion
and
flight
from
Evil
,
proceeds
from
the
love
of
some
Good
,
that
the
Evil
deprives
us
of
.
From
hence
it
follows
,
that
't
is
a
matter
of
the
highest
Consequence
,
by
Wisdom
discreet
and
severe
,
to
direct
our
Love
to
worthy
Objects
.
Love
is
the
principle
of
all
the
Passions
,
and
either
sanctifies
and
refines
them
from
the
reliques
of
carnal
infection
,
or
seduces
and
corrupts
them
.
The
Mind
is
so
clouded
by
Carnal
Love
,
and
over-rul'd
by
pleasant
Error
,
that
it
prefers
sensual
Happiness
before
spiritual
,
that
is
suitable
to
the
nature
and
dignity
of
the
Soul
.
If
the
Light
that
is
in
thee
be
Darkness
,
how
great
is
that
Darkness
?
The
Angels
of
Light
are
distinguish'd
from
the
Angels
of
Darkness
,
not
so
much
by
Knowledge
and
Power
,
as
by
Love
and
Holiness
.
The
Devils
are
immortal
Spirits
,
but
under
the
tyrannous
power
of
Hatred
and
Revenge
,
of
Envy
and
Malice
,
which
are
their
Sins
and
Torment
.
Men
are
not
distinguish'd
so
much
by
their
Understandings
as
their
Wills
;
not
meerly
by
Knowledge
but
Love
,
the
first
act
of
the
Will
,
the
Faculty
that
rules
in
Man
,
and
obeys
God
.
There
may
be
knowledge
of
the
Divine
Law
,
and
an
approving
it
by
those
who
do
not
practise
it
:
For
the
Contemplation
of
its
Goodness
and
Equity
,
constrains
the
Mind
to
assent
to
it
.
From
hence
we
may
infallibly
inferr
,
that
the
radical
difference
,
and
distinguishing
character
between
a
Saint
,
and
one
in
the
state
of
polluted
Nature
,
is
the
affection
of
Love
with
respect
to
its
objects
and
degrees
.
Love
to
God
as
our
sovereign
Happiness
,
is
the
immediate
Cause
of
our
Conversion
and
Re-union
with
him
.
Love
to
vicious
Objects
,
or
when
with
an
intemperate
current
it
descends
to
things
not
deserving
its
ardent
degrees
,
alienates
the
Heart
from
God
.
Holiness
is
the
order
of
Love
.
The
excellency
of
holy
Love
will
appear
in
the
following
Considerations
.
1.
Love
has
the
supremacy
among
all
the
Graces
of
the
Spirit
.
This
in
the
most
proper
sense
,
is
the
Fire
our
Saviour
came
to
kindle
on
the
Earth
.
The
Apostle
declares
,
that
Charity
is
greater
than
Faith
and
Hope
;
which
are
Evangelical
Graces
of
eminent
usefulness
:
For
,
1.
'T
is
the
brightest
part
of
the
Divine
Image
in
us
.
God
is
Love
:
'T
is
the
most
adequate
Notion
of
the
Deity
,
and
more
significant
of
his
blessed
Nature
,
than
any
other
single
Attribute
.
The
most
proper
and
honourable
Conception
,
we
can
form
of
the
Deity
,
is
Love
directed
by
infinite
Wisdom
,
and
exercised
by
infinite
Power
.
Faith
and
Hope
cannot
be
ascribed
to
God
;
they
imply
imperfection
in
their
Nature
,
and
necessarily
respect
an
absent
Object
.
Now
all
things
are
present
to
the
Knowledge
of
God
,
and
in
his
Power
and
Possession
.
But
Love
is
his
Essential
Perfection
;
the
productive
Principle
of
all
Good
.
Love
transforms
us
into
his
likeness
,
and
infuses
the
divinest
temper
into
the
Soul
.
In
the
acts
of
other
Graces
we
obey
God
;
in
the
acts
of
Love
we
imitate
him
.
This
may
be
illustrated
by
its
contrary
:
There
are
Sins
of
various
kinds
and
degrees
;
Spiritual
and
Carnal
:
Spiritual
,
such
are
Pride
,
malignant
Envy
,
irreconcilable
Enmity
,
delight
in
Mischief
,
which
are
the
proper
Characters
of
the
Devil
,
and
denominate
Men
his
natural
Sons
.
Carnal
Sins
,
which
the
Soul
immerst
in
Flesh
indulges
,
all
riotous
Excesses
,
Intemperance
,
Incontinence
,
and
the
like
,
of
which
a
meer
Spirit
is
not
capable
,
denominates
Men
the
Captives
and
Slaves
of
Satan
.
Now
Spiritual
Sins
induce
a
greater
guilt
,
and
deeper
pollution
than
Carnal
.
The
exacter
resemblance
of
the
evil
one
,
makes
sinful
Men
more
odious
to
God
.
2.
Love
is
more
extensive
in
its
influence
,
than
Faith
and
Hope
;
their
operations
are
confin'd
to
the
Person
in
whom
they
are
.
The
Just
lives
by
his
own
Faith
,
and
is
saved
by
his
own
Hope
,
without
communicating
Life
and
Salvation
to
others
:
But
't
is
the
spirit
and
perfection
of
Love
to
be
beneficial
to
all
.
Love
comforts
the
afflicted
,
relieves
the
indigent
,
directs
those
who
want
Counsel
.
'T
is
the
vital
cement
of
Mankind
.
In
the
Universe
,
Conversation
and
reciprocal
Kindness
is
the
Blood
and
Spirits
of
Society
,
and
Love
makes
the
circulation
.
3.
Love
gives
value
and
acceptance
to
all
other
Gifts
and
Graces
,
and
their
operations
.
The
Apostle
tells
us
,
Though
I
have
the
gift
of
Prophestes
,
and
understand
all
Mysteries
,
and
all
Knowledge
;
though
I
have
all
Faith
,
and
could
remove
mountains
,
and
have
not
Charity
,
I
am
nothing
.
And
though
I
bestow
all
my
Goods
to
fe●d
the
Poor
,
and
though
I
give
my
Body
to
be
burned
,
and
have
not
Charity
,
it
profiteth
me
nothing
.
Without
Charity
,
Faith
is
but
a
dead
assent
;
Hope
is
like
a
Tympany
,
the
bigger
it
grows
,
the
more
dangerous
it
proves
.
The
most
diffusive
Beneficence
without
Love
,
is
but
a
sacrifice
to
Vanity
.
'T
is
not
the
richness
of
the
Gift
,
but
the
love
of
the
giver
,
that
makes
it
accepted
and
rewarded
in
Heaven
.
The
Widows
two
Mites
cast
into
the
Treasury
of
the
Temple
,
were
of
more
value
,
in
our
Saviour's
account
,
than
the
rich
Offerings
of
others
:
For
she
gave
her
Heart
,
the
most
precious
and
comprehensive
Gift
with
them
.
The
giving
our
Bodies
to
be
burned
for
the
truth
and
glory
of
the
Gospel
,
is
the
highest
expression
of
Obedience
,
which
the
Angels
are
not
capable
of
performing
;
yet
without
Charity
,
Martyrdom
is
but
a
vain-glorious
blaze
,
and
the
sealing
the
Truth
with
our
Blood
,
is
to
seal
our
Shame
and
Folly
.
Sincere
Love
,
when
it
cannot
express
it self
in
suitable
effects
,
has
this
priviledge
to
be
accepted
in
God's
sight
,
as
if
it
were
exuberant
and
evident
in
outward
actions
;
for
God
accepts
the
Will
for
the
Deed
:
If
there
be
first
a
willing
mind
,
it
is
accepted
according
to
what
a
Man
hath
,
and
not
according
to
that
he
hath
not
.
4.
Love
is
the
perfection
of
the
Law
,
the
sum
and
substance
of
every
Precept
.
All
particular
Duties
,
though
distinguished
in
the
matter
,
are
united
in
Love
,
as
their
principle
and
centre
.
Temperantiam
dicimus
,
amorem
sese
Deo
integrum
,
incorruptumque
servantem
,
fortitudinem
▪
amorem
omnia
propter
Deun
.
i
le
perferentem
.
Prudentiam
amorem
bene
discernentem
ea
,
quibus
adjuvemur
,
tendere
in
Deum
.
Lib.
de
Mor.
Eccl.
11.
St.
Austin
observes
,
That
all
other
Vertues
,
Piety
,
Prudence
,
Humility
,
Chastity
,
Temperance
,
Fortitude
,
are
Love
diversified
by
other
names
.
Liberal
Love
gives
supplies
to
the
Poor
,
patient
Love
forgives
Injuries
.
Love
is
the
end
and
perfection
of
the
Gospel
.
Now
the
end
of
the
Commandment
is
Charity
,
out
of
a
pure
Heart
,
and
a
good
Conscience
,
and
Faith
unfeigned
.
Some
restrain
the
word
Commandment
to
the
Law
,
thinking
that
the
Gospel
is
only
compounded
of
Promises
:
But
they
misunderstand
the
difference
between
the
two
Covenants
.
'T
is
not
in
that
the
one
commands
,
and
the
other
does
not
command
,
but
in
the
nature
of
the
Duties
commanded
.
The
Law
commands
to
do
for
the
obtaining
of
Life
,
the
Gospel
commands
to
believe
for
Salvation
.
This
is
the
command
of
God
,
that
we
believe
in
the
name
of
his
Son
Jesus
Christ
.
The
1
John
3.
23.
1
Tim.
1.
18.
1
Thess.
4.
2.
Acts
14.
15.
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
by
the
Apostle
used
for
the
Doctrine
of
the
Gospel
:
As
the
end
of
a
Science
or
Art
,
is
the
perfection
of
the
Understanding
,
in
those
things
which
are
the
proper
subject
of
the
Science
.
The
end
of
Philosophy
is
Knowledge
and
Moral
Vertue
;
the
end
of
Rhetorick
is
Eloquence
.
Thus
the
end
of
the
Gospel
,
the
Divine
Doctrine
of
our
Salvation
,
is
Love
,
a
Coelestial
Perfection
.
Faith
in
the
redeeming
Mercy
of
God
,
is
the
product
of
the
Gospel
,
not
of
the
Law
,
and
Love
is
the
end
of
Faith
:
Now
the
end
is
more
excellent
than
the
means
to
obtain
it
.
In
this
respect
,
Love
is
greater
than
Faith
.
Briefly
,
Love
is
stil'd
the
Bond
of
Perfection
,
as
it
unites
and
consummates
other
Graces
,
comprehends
and
fastens
them
.
Love
to
God
draws
forth
all
the
active
powers
of
the
Soul
in
Obedience
.
He
that
with
a
full
and
fervent
Will
applyes
himself
to
his
Duty
,
will
more
easily
,
pleasantly
and
exactly
,
perform
it
.
The
Love
of
God
will
form
the
Soul
into
a
more
entire
conformity
to
his
Nature
,
and
obedience
to
his
Law
,
and
raise
it
to
a
greater
eminency
of
Holiness
,
than
the
clearest
knowledge
of
all
Precepts
and
Rules
can
do
.
4.
Love
never
fails
.
The
Gifts
and
1
Cor.
13.
Graces
of
the
Spirit
are
dispensed
and
continued
according
to
our
different
states
.
Some
are
necessary
in
the
present
state
of
the
Church
,
with
respect
to
our
Sins
and
Troubles
,
from
which
there
is
no
perfect
freedom
here
.
Repentance
is
a
Duty
of
constant
revolution
;
for
while
we
are
cloathed
with
frail
Flesh
,
in
many
things
we
offend
all
.
He
is
the
best
Saint
who
seldom
falls
,
and
speedily
rises
.
What
Tertullian
said
of
himself
is
applicable
to
all
,
We
are
born
for
Repentance
.
What
is
more
becoming
a
Christian
,
while
so
many
defects
and
defilements
cleave
to
him
,
than
a
mournful
sense
of
them
?
This
in
our
dying
Hours
will
make
our
Redeemer
more
precious
to
us
,
and
our
relyance
upon
his
Merits
and
Mediation
more
comfortable
.
Repentance
should
accompany
us
to
the
Gates
of
Heaven
:
But
Repentance
ceases
for
ever
,
when
there
is
entire
Innocence
.
Faith
is
as
necessary
as
Life
;
for
we
are
justified
by
it
from
the
Condemnation
of
the
Law
:
But
in
the
future
state
there
is
no
use
of
it
;
for
in
Heaven
all
Sins
are
pardoned
,
and
in
Hell
no
Sins
are
forgiven
.
Faith
gives
us
the
prospect
of
Heaven
,
Hope
waits
for
it
,
but
Love
alone
takes
the
possession
.
Faith
reslgns
to
fruition
,
Hope
vanishes
in
the
Enjoyment
of
our
desir'd
Happiness
,
but
Love
is
in
its
Exaltation
.
The
Graces
requisite
for
our
Militant
State
,
are
Spiritual
Armour
:
the
Shield
of
Faith
,
the
Helmet
of
Hope
,
and
when
our
Warfare
is
ended
they
are
useless
.
But
Love
and
Peace
and
Joy
,
are
Robes
suitable
to
our
Triumphant
State
.
'T
is
true
,
there
are
some
acts
of
Love
that
suppose
Want
and
Misery
,
as
acts
of
Bounty
and
Compassion
,
for
there
are
no
Objects
in
Heaven
to
whom
they
may
be
express'd
.
Perfect
Happiness
excludes
all
Evil.
But
Love
in
its
Nature
implies
no
Imperfection
,
and
is
Eternal
as
the
Soul
,
the
Subject
in
whom
it
Reigns
,
and
as
God
,
and
the
Blessed
Spirits
,
the
Objects
upon
whom
't
is
Conversant
.
In
Heaven
't
is
more
pure
and
refin'd
.
Here
the
Love
of
God
takes
its
rise
from
the
Love
of
our selves
,
there
't
is
principally
for
the
amiable
Excellencies
inherent
in
himself
.
Here
the
Love
of
the
Saints
is
not
absolutely
pure
:
but
in
Heaven
,
whatever
is
desireable
in
Love
is
continued
,
and
what
is
Carnal
and
defiling
is
purg'd
away
.
The
smoaky
Fire
is
chang'd
into
a
Spiritual
Flame
.
The
Acts
of
it
are
more
intense
,
and
the
Exercise
is
without
interruption
.
In
Heaven
the
Saints
are
enlightned
with
Knowledge
from
the
Father
of
Lights
,
and
inflam'd
with
Love
from
God
,
who
is
Love
:
the
more
fully
he
is
enjoy'd
,
the
more
fervently
he
is
loved
.
Without
Love
there
can
be
no
Felicity
in
Heaven
:
for
as
Desire
without
Fruition
is
a
Torment
,
so
Possession
without
Delight
is
Stupidity
.
The
Joy
of
Heaven
arises
either
from
the
direct
Fruition
of
God
,
or
from
the
reflection
upon
the
Happiness
communicated
to
the
Saints
:
and
Love
is
the
Cause
of
that
Joy
.
Love
to
Corporeal
things
often
declines
in
our
possessing
them
:
for
Curiosity
is
soon
cloyed
,
and
Experience
discovers
the
Imperfections
that
were
conceal'd
,
and
according
to
the
cooling
of
Love
is
the
lessening
of
Joy
.
From
hence
proceeds
distasts
,
and
a
sickle
slight
from
one
thing
to
another
,
without
ever
receiving
any
Satisfaction
.
But
the
amiable
Perfections
of
God
are
truly
Infinite
,
and
the
more
clear
the
Vision
,
the
more
satisfying
the
Fruition
is
.
The
Brightness
and
Influence
of
the
Divine
Presence
,
maintains
equal
Love
and
Joy
in
the
Blessed
.
According
to
the
degrees
of
Excellency
in
the
Object
,
and
the
vigorous
Exercise
of
the
comprehensive
Faculties
,
the
Understanding
and
Will
upon
it
,
such
is
our
Felicity
.
When
the
Beams
of
God's
Face
are
received
into
the
prepar'd
Soul
,
't
is
ravished
with
unspeakable
Sweetness
and
Security
,
in
his
ever-satisfying
Goodness
and
Beauty
.
The
perfect
and
mutual
Love
of
the
Saints
causes
a
full
overflowing
Joy
in
Heaven
.
Sincere
Love
is
always
Benevolent
,
and
according
to
its
Ardency
,
is
the
desire
of
the
Happiness
of
those
who
are
the
Objects
of
it
.
From
hence
the
delight
of
the
Saints
above
is
redoubled
,
by
the
sense
of
their
Personal
Happiness
,
and
the
reflexion
upon
the
happiness
of
all
that
blessed
Society
,
who
are
cemented
by
that
dear
Affection
.
Sorrow
is
allayed
by
the
Sympathy
of
our
Friends
,
but
Joy
is
heightned
by
Communication
.
Sorrow
,
like
a
Stream
divided
in
many
Channels
,
runs
more
Shallow
:
but
Joy
,
like
a
Sun-beam
,
reflects
with
more
intense
Heat
from
the
Breast
of
one
endear'd
to
us
by
Love
.
In
Heaven
there
is
an
Eternal
Extasie
of
Love
and
Joy
.
I
shall
now
proceed
to
Consider
our
Love
to
God
,
which
is
the
First
and
Great
Command
in
Order
and
Dignity
.
'T
is
the
universal
Command
that
binds
all
Persons
,
and
in
all
times
.
Some
precepts
are
particular
,
and
respect
the
several
Relations
of
men
,
either
Natural
,
Civil
or
Spiritual
.
Other
Commands
though
General
,
yet
are
to
be
perform'd
in
special
Seasons
.
Prayer
is
a
universal
Duty
,
for
all
are
in
a
state
of
dependance
upon
God
,
and
't
is
the
appointed
means
to
obtain
his
Favour
and
Benefits
:
't
is
a
Duty
of
daily
Revolution
,
for
we
continually
stand
in
need
of
his
tender
and
powerful
Providence
to
bestow
good
things
and
avert
evil
:
but
this
not
to
be
our
perpetual
Exercise
.
For
there
are
other
Duties
to
which
we
must
attend
,
that
require
a
great
part
of
our
time
.
If
there
be
a
disposition
in
the
Heart
,
an
aptness
for
that
Holy
Duty
,
though
the
Season
be
distant
,
't
is
sufficient
for
our
Acceptance
with
God
.
But
Love
in
all
periods
of
Time
must
be
in
Act
:
for
Obedience
must
ever
be
practis'd
,
and
that
is
animated
by
the
Love
of
God
,
the
Spring
and
Soul
of
it
.
The
Life
of
a
Christian
is
a
continual
Exercise
of
humble
,
grateful
and
dutiful
Love
.
I
will
consider
the
Causes
,
and
Properties
of
this
Sanctified
Affection
.
Love
is
an
Affection
drawn
forth
by
Desire
in
the
absence
of
its
Object
,
resting
in
Complacency
when
the
Object
is
present
.
The
attractive
of
it
is
Goodness
,
which
implies
a
convenience
and
agreement
between
the
Object
and
the
Faculty
.
The
Appetite
is
excited
by
the
apprehension
.
In
the
Sensitive
Nature
,
without
Perception
and
Agreement
,
there
can
be
no
desire
and
delight
.
The
Eye
is
not
pleas'd
with
the
most
exquisite
Musick
,
being
undiscernible
and
unsuitable
to
it
.
The
Ear
though
exactly
temper'd
is
not
affected
with
Light
,
the
first
and
fairest
of
Sensitive
Beauties
:
for
every
sense
has
its
proper
Object
to
which
't
is
Confin'd
,
and
cannot
perceive
or
taste
any
pleasure
in
another
.
And
such
is
the
frame
of
the
Humane
Soul
,
the
inlightened
Understanding
instructs
and
excites
the
Will
,
to
esteem
and
love
,
choose
and
embrace
God
as
the
Supreme
Good
,
for
his
absolute
inherent
Perfections
,
and
his
Relative
Attributes
,
whereby
he
is
infinitely
the
best
and
most
aimiable
Being
in
himself
,
and
the
most
beneficial
to
us
.
The
internal
Perfections
of
the
Deity
,
though
they
are
all
the
same
Divine
Nature
,
for
otherwise
they
could
not
be
truly
Infinite
,
yet
we
may
conceive
as
distinguisht
in
a
threefold
order
:
either
as
Natural
,
or
Intellectual
,
or
Moral
.
Natural
Perfections
;
Self-Existence
,
Eternity
,
Immensity
,
Omnipotence
:
Intellectual
Perfections
;
Knowledge
,
comprehensive
of
all
things
that
are
,
and
all
things
within
the
possibility
of
Being
;
Wisdom
sufficient
to
Govern
and
Order
innumerable
Worlds
:
Moral
Perfections
,
Holiness
,
Goodness
,
Justice
and
Truth
.
Now
the
Union
of
these
Perfections
in
God
,
deserves
we
should
glorify
him
with
all
the
degrees
of
our
Understandings
,
and
Wills
,
with
the
highest
Veneration
and
Esteem
,
and
the
most
ardent
Affections
.
If
the
weak
and
transient
resemblance
of
some
of
the
Divine
Excellencies
in
the
Creatures
from
whom
we
neither
receive
nor
expect
any
benefit
,
raise
our
Esteem
and
draw
our
Love
,
how
much
more
should
the
Essential
Perfections
of
God
fill
us
with
Admiration
,
and
the
dearest
Affections
to
him
.
His
absolute
Perfections
are
not
the
Objects
of
our
Desires
,
for
he
is
intirely
possest
of
them
,
and
can
never
be
devested
of
them
,
but
of
our
Love
and
Joy
.
2.
Consider
God
in
his
Relative
Attributes
to
us
,
as
our
Maker
,
Preserver
,
and
Benefactor
,
as
our
Redeemer
that
saves
us
from
an
everlasting
Hell
,
and
has
purchased
and
prepar'd
Eternal
Glory
for
us
,
and
prepares
us
for
it
.
The
Eternity
,
Omni-presence
,
and
Omnipotence
of
God
,
are
awful
Attributes
,
and
deserve
our
most
humble
Adoration
,
for
he
that
lives
for
Ever
,
can
punish
for
ever
,
yet
in
conjunction
with
his
propitious
,
beneficent
Attributes
,
Goodness
,
Clemency
and
Benignity
,
are
aimable
Perfections
,
and
deserve
our
singular
and
superlative
Love
;
for
Eternal
Power
consers
and
maintains
our
Happiness
.
At
thy
right
hand
are
pleasures
for
evermore
.
The
first
rise
of
our
Love
is
from
the
sense
of
his
Benefits
:
but
we
must
Love
him
,
above
his
Benefits
,
and
value
his
Benefits
for
his
sake
,
as
they
are
the
Testimonies
of
his
Love
.
This
inspired
a
holy
Heat
in
the
Psalmists
Breast
,
What
shall
I
render
to
the
Lord
for
all
his
Benefits
?
That
the
impressions
of
his
benefits
may
sink
and
settle
into
our
Hearts
,
I
will
Consider
,
The
principle
from
whence
they
proceed
,
the
greatness
of
them
,
and
Gods
End
in
bestowing
them
.
1.
The
principle
of
all
his
benefits
is
his
most
free
and
pure
Goodness
.
The
Psalmist
declares
,
Thou
art
good
,
and
dost
good
.
'T
is
true
,
his
high
Perfections
are
very
resplendent
in
his
Works
,
yet
this
induced
no
necessity
upon
God
:
for
declarative
Glory
resulting
from
the
exercise
and
effects
of
his
Attributes
,
was
not
necessary
.
He
was
from
all
Eternity
Infinitely
Glorious
and
Blessed
in
Himself
.
Neither
was
any
motive
or
merit
in
us
to
determine
his
Will
either
to
Create
or
Redeem
us
.
For
antecedently
to
the
first
act
of
his
Goodness
we
had
no
being
,
and
consequently
no
possibility
or
shadow
of
desert
,
and
after
our
Sin
,
we
were
deservedly
Miserable
.
2.
Let
us
ponder
his
benefits
,
that
if
it
were
possible
,
we
may
not
miss
a
grain
of
their
weight
.
1.
In
the
order
of
Nature
.
He
made
us
,
and
not
we
our selves
.
The
Humane
Body
compos'd
of
as
many
Miracles
as
Members
,
was
the
design
of
his
Mind
,
the
various
Art
and
Work
of
his
Hands
.
He
immediately
form'd
the
body
of
Adam
of
the
Virgin
Earth
,
and
though
in
the
course
of
Nature
our
Parents
contribute
to
the
matter
of
our
Bodies
,
yet
he
Organises
them
in
that
perfection
,
he
disposes
all
the
parts
in
that
order
and
proportion
as
is
requisite
for
Comliness
and
Use.
The
Psalmist
speaks
of
this
with
those
lively
Expressions
,
I
will
praise
thee
,
for
I
am
fearfully
,
and
wonderfully
made
,
marvellous
are
thy
works
,
and
that
my
soul
knows
right
well
.
I
was
made
in
secret
,
and
curiously
wrought
in
the
lowest
parts
of
the
Earth
.
Thine
eyes
did
see
my
substance
,
yet
being
imperfect
,
and
in
thy
book
all
my
members
were
written
.
If
one
Member
had
been
defective
,
the
Eye
,
the
Hand
,
the
Tongue
,
if
one
sense
had
been
wanting
,
what
inconvenience
,
what
deformity
had
insued
?
To
a
Body
of
Flesh
the
Divine
Maker
united
an
immortal
Soul
,
capable
to
know
and
love
,
to
obey
and
enjoy
him
,
who
is
the
Fountain
of
Felicity
:
A
Soul
incomparably
more
precious
in
the
account
of
our
Creator
and
Redeemer
,
than
all
the
World
.
It
heightens
the
Goodness
of
God
,
that
he
first
prepared
the
World
,
reviewed
it
,
and
approved
Vidit
,
honorans
&
consignans
,
&
dispungens
bonitatem
operum
dignatione
conspectus
.
Tert.
l.
2.
Con.
Marc.
all
as
Good
,
and
then
introduced
Man
as
his
Vice-Roy
to
possess
and
rule
it
.
The
great
Universe
he
did
not
make
for
the
meer
show
of
his
Power
,
but
for
the
demonstration
of
his
Goodness
unto
Man
.
The
reflection
upon
these
first
Benefits
,
our
being
Reasonable
Creatures
,
which
is
the
foundation
of
all
other
Benefits
,
how
should
it
ingage
us
to
love
and
serve
our
Maker
,
with
all
our
Powers
in
their
best
Capacities
?
Our
obligation
is
founded
in
Natural
and
Divine
Right
.
The
Law
of
consecrating
the
first
Fruits
was
figurative
of
this
.
Love
is
the
first
Affection
of
the
Heart
,
the
first
Fruit
of
the
Soul
.
If
God
did
so
strictly
exact
the
payment
of
the
first
Fruits
,
can
we
think
he
is
less
jealous
of
our
Love
,
and
less
severe
in
requiring
it
should
be
consecrated
to
him
?
The
Fruits
of
a
young
Plant
are
not
more
pleasing
to
him
than
of
an
old
Tree
;
but
he
would
instruct
us
to
give
the
first
Affections
of
our
Souls
to
him
.
2.
If
we
raise
our
Thoughts
,
and
distinctly
consider
Creating
Goodness
,
our
Affections
will
be
more
inflam'd
in
the
sense
of
it
.
We
were
born
in
distant
spaces
of
time
,
according
to
his
eternal
benevolent
Decree
.
Notwithstanding
the
different
temporal
circumstances
of
our
coming
into
the
World
,
we
are
all
equally
obliged
to
his
eternal
Goodness
.
Let
us
consider
that
in
the
pure
possibility
of
being
,
we
were
not
distinguish'd
from
an
infinite
number
that
shall
never
be
,
(
for
as
his
Power
is
without
any
limits
but
his
Will
,
the
possible
production
of
Men
is
without
number
)
yet
he
was
pleased
to
raise
us
into
actual
Being
.
This
was
a
most
free
Favour
;
and
by
reflecting
on
it
,
unless
we
are
dead
as
the
Grave
,
we
shall
find
a
warm
lively
sense
of
it
in
our
Hearts
.
If
a
Prince
exalt
and
enrich
a
Favourite
,
his
own
Interest
is
mix'd
with
the
Honour
and
Profit
of
the
Favourite
;
for
he
expects
Service
from
him
:
But
God
whose
Happiness
is
infinite
and
indeficient
,
cannot
receive
any
benefit
from
the
service
of
the
Creature
:
His
Favours
are
above
all
desert
,
and
beyond
all
requital
.
2.
If
we
consider
God
as
our
preserver
and
benefactor
,
our
obligations
to
Love
and
Thankfulness
are
infinite
.
The
first
being
and
uninterrupted
duration
of
the
World
is
from
the
same
powerful
Cause
:
For
nothing
can
make
it self
when
't
is
not
,
nor
preserve
it self
when
'
t
is
.
Some
have
revived
that
erroneous
Opinion
,
That
as
a
Clock
form'd
by
an
Artificer
,
and
the
Weights
drawn
up
,
regularly
strikes
the
Hours
,
and
continues
its
Motion
and
Sound
,
in
the
absence
of
the
Artificer
:
So
the
perpetual
concourse
of
the
Divine
Providence
is
not
necessary
for
the
support
and
operations
of
every
Creature
,
but
Nature
may
work
of
it self
,
and
turn
the
Wheels
of
all
Things
within
its
compass
.
But
the
Instance
is
defective
,
there
being
an
extream
disparity
between
the
Work
of
an
Artificer
,
in
forming
a
Clock
,
whose
matter
is
independent
upon
him
,
and
God's
giving
the
first
Being
to
the
Creatures
,
with
Powers
to
act
by
his
actual
concurrence
:
For
every
Creature
is
maintain'd
by
a
successive
continual
production
.
To
affect
us
,
consider
,
the
preserver
of
Men
brought
us
safely
into
the
World
through
the
dark
Valley
of
Death
,
where
thousands
are
strangled
in
the
birth
.
We
are
born
by
him
from
the
belly
,
and
carried
Isa.
46.
3.
from
the
womb
.
How
compassionate
was
his
Goodness
to
us
in
our
Infancy
,
the
state
of
wants
and
weakness
,
when
we
were
absolutely
incapable
of
procuring
supplies
,
or
securing
our selves
from
many
dangers
surrounding
us
.
The
preparing
the
Milk
for
our
Nourishment
is
the
work
of
the
God
of
Nature
.
The
Blood
of
the
Mother
,
by
the
secret
channels
of
the
Veins
,
is
transfused
into
the
Breasts
,
and
is
a
living
Spring
there
.
They
are
but
two
,
because
't
is
the
ordinary
Law
of
Nature
to
have
but
two
Children
at
a
Birth
.
They
are
planted
near
the
Heart
,
which
is
the
Forge
of
Natural
Heat
,
and
transforms
the
Blood
collected
in
the
Breasts
into
Milk
.
And
there
is
a
mystery
of
Love
in
it
;
for
the
Mother
in
the
same
time
nourishes
her
Child
with
delight
,
regards
and
embraces
it
.
From
Infancy
his
Mercy
grows
up
with
us
,
and
never
forsakes
us
.
He
is
the
God
of
our
Lives
.
He
draws
a
Curtain
of
Protection
and
Rest
about
us
in
the
Night
,
and
repairs
our
faint
Faculties
;
otherwise
our
Bodies
would
soon
decay
into
a
dissolution
.
He
spreads
our
Table
,
and
fills
our
Cup.
He
is
the
length
of
our
days
.
There
is
such
a
composition
of
Contrarieties
in
the
Humours
of
the
Body
,
so
many
Veins
and
Arteries
,
and
Nerves
,
that
derive
the
vital
and
animal
Spirits
from
the
Heart
and
Head
to
all
the
parts
,
we
are
exposed
to
so
many
destructive
accidents
,
that
were
not
the
tender
Providence
of
our
true
Father
always
watchful
over
us
,
we
should
presently
fail
and
dye
.
The
Lord
is
a
Sun
and
a
Shield
:
As
the
Sun
is
a
universal
Principle
of
Life
and
Motion
,
and
pours
forth
his
treasures
of
Light
and
Heat
without
any
loss
and
impoverishing
:
Thus
God
communicates
his
Blessings
to
all
the
progeny
of
Men.
He
is
a
Shield
,
protecting
us
from
innumerable
Evils
,
unforeseen
and
inevitable
,
without
his
preventing
Goodness
.
Were
we
only
kept
alive
,
and
sighed
out
our
days
in
Grief
and
Pain
,
were
our
passage
to
the
next
State
through
a
barren
Wilderness
,
without
any
refreshing
Springs
and
Showers
,
this
were
infinite
Mercy
:
For
if
we
duely
consider
his
Greatness
and
our
Meanness
,
his
Holiness
and
Justice
,
and
our
Sinfulness
,
it
would
cause
us
to
look
up
to
God
with
admiration
,
and
down
to
our selves
with
confusion
,
that
our
Lives
so
frail
,
and
so
often
forfeited
,
are
preserved
.
The
Church
in
a
desolate
state
acknowledges
,
'T
is
the
Lord's
Mercy
that
Lam.
3.
22.
we
are
not
consumed
,
because
his
Mercies
are
renewed
every
morning
.
'T
is
Mercy
upon
Mercy
,
all
is
Mercy
.
Our
Saviour
,
with
respect
to
his
humble
state
,
says
,
I
am
a
Worm
,
and
no
Man
;
but
we
are
Serpents
,
and
no
Worms
:
And
as
't
is
usual
to
destroy
venomous
Creatures
in
the
egg
,
before
they
have
done
actual
mischief
,
we
that
are
Children
of
Wrath
by
Nature
,
whose
Constitution
is
Poyson
,
might
have
been
justly
destroyed
in
the
Conception
.
This
ravish'd
the
Psalmist
into
an
extasie
of
Wonder
,
whilst
he
contemplated
the
glorious
Lights
of
Heaven
,
What
is
Man
that
thou
art
mindful
of
him
,
or
the
Son
of
Man
that
thou
shouldst
regard
and
relieve
him
?
He
bestows
innumerable
and
inestimable
Benefits
upon
a
race
of
Rebels
that
boldly
break
his
Laws
,
and
abuse
his
Favours
:
He
not
only
suspends
his
Judgments
,
but
dispenses
his
Blessings
to
those
that
infinitely
provoke
him
.
Now
,
can
we
be
unaffected
with
his
indulgent
Clemency
,
his
immense
Bounty
,
his
condescending
and
compassionate
Goodness
?
Why
does
he
load
us
with
his
Benefits
every
day
,
but
for
his
Goodness
sake
,
and
to
endear
himself
to
us
?
For
he
is
always
ready
to
open
his
bountiful
Hand
,
if
we
do
not
shut
our
Breasts
,
and
harden
our
Hearts
,
not
to
receive
his
Gifts
.
His
Mercy
is
like
the
Widows
miraculous
Oyl
,
that
never
ceas'd
in
pouring
out
,
while
there
was
any
Vessel
to
receive
it
:
Then
the
flowing
Vein
was
stop'd
.
How
is
it
possible
such
rich
and
continued
Goodness
should
not
insinuate
it self
into
our
Souls
and
engage
our
Love
to
our
blessed
Benefactor
?
Can
we
degenerate
so
far
from
Humane
Nature
,
nay
below
the
Sensitive
(
for
the
dull
Ox
,
and
stupid
Ass
,
serve
those
that
feed
them
)
as
to
be
Enemies
to
God
?
How
prodigious
,
and
astonishing
is
this
degeneracy
?
3.
The
Love
of
God
appears
in
its
full
Force
,
and
Glory
,
in
our
Redemption
.
The
Eloquence
of
an
Angel
,
would
be
very
dis-proportion'd
to
the
dignity
and
greatness
of
this
Argument
,
much
more
the
weak
Expressions
of
Men.
That
we
may
the
more
distinctly
conceive
it
,
I
will
briefly
consider
the
greatness
of
the
benefit
,
and
the
means
of
obtaining
it
.
Man
in
his
state
of
unstain'd
Innocence
was
furnisht
with
power
to
persevere
,
but
left
in
the
hand
of
his
own
Counsel
.
He
was
drawn
by
a
soft
Seducer
to
eat
of
the
forbidden
Tree
,
and
in
that
single
Instance
was
guilty
of
universal
Dis-obedience
.
He
was
ingaged
in
a
deep
Revolture
with
the
Apostate
Spirits
,
and
incurr'd
the
Sentence
of
a
double
Death
,
both
of
the
Body
and
of
the
Soul
.
Now
where
was
the
Miraculous
Physician
to
be
found
,
that
could
save
us
from
Eternal
Death
?
Who
could
Appease
God
,
and
Abolish
Sin
?
God
was
affected
with
tender
pity
at
the
sight
of
our
Misery
,
and
though
the
morning
Stars
,
that
fell
from
heaven
,
are
now
wandring
Stars
,
for
whom
the
blackness
of
darkness
is
reserv'd
for
ever
,
yet
he
was
pleased
to
recover
Man
from
that
desperate
state
,
in
a
way
becoming
his
Perfections
.
This
was
the
Product
of
his
most
free
Love
.
God's
Will
and
Christ's
Willingness
were
the
Springs
of
our
Redemption
;
for
he
might
have
pari
jure
,
with
the
same
just
Severity
have
dealt
with
us
as
with
the
Rebellious
Angels
.
There
was
no
legal
constraint
upon
our
Saviour
to
dye
for
us
,
for
he
was
holy
,
harmless
,
undefiled
,
and
separate
from
Sinners
:
There
was
no
violent
Constraint
,
for
he
could
with
one
Word
have
destroy'd
his
Enemies
:
The
depth
of
his
Wisdom
,
the
strength
of
his
Power
,
the
Glory
of
his
Holiness
and
Justice
were
illustriously
reveal'd
in
this
great
work
,
but
Love
was
the
Regent
Attribute
that
call'd
forth
the
other
into
their
distinct
Exercise
and
acts
:
Most
Wise
,
Omnipotent
and
Holy
Love
saved
us
.
What
the
Psalmist
speaks
of
the
Divine
Perfections
in
making
us
,
I
am
fearfully
and
wonderfully
made
,
is
in
a
nobler
Sense
verified
in
our
Salvation
,
we
are
fearfully
and
wonderfully
Redeem'd
,
by
the
Concord
of
those
seeming
irreconcileable
Attributes
,
Vindictive
Justice
,
and
Saving
Mercy
.
Our
Rebellion
was
to
be
expiated
by
the
highest
perfection
of
Obedience
;
and
thereby
the
honour
of
God's
Moral
Government
to
be
repair'd
.
For
this
end
the
Son
of
God
dis-rob'd
himself
of
his
Glory
,
and
put
on
the
Livery
of
our
frail
Flesh
,
and
in
the
form
of
a
Servant
became
obedient
to
the
Death
of
the
Cross
,
to
rescue
us
from
the
Curse
of
the
Law
:
he
intercepted
the
heavy
stroke
of
Vengeance
,
that
had
sunk
us
into
the
Centre
of
Sorrows
,
and
restor'd
us
to
the
Favour
and
Fruition
of
God
.
Our
Misery
was
extreme
and
without
End
:
if
Misery
,
though
intolerable
,
has
a
determin'd
issue
,
the
passing
of
every
day
lessens
it
:
but
if
it
be
above
all
Patience
to
endure
,
and
without
Hope
of
Remission
or
Release
,
this
thought
strikes
deadly
inward
.
A
Brute
has
some
Memory
of
past
pains
,
and
a
feeling
of
present
,
but
no
apprehension
of
future
pains
:
't
is
the
woful
Prerogative
of
the
Reasonable
Nature
,
to
exasperate
the
sense
of
Misery
by
the
foresight
of
its
continuance
,
and
to
feel
the
weight
of
Eternity
every
Moment
.
Lost
Souls
are
dead
to
all
the
vital
sweetness
of
Being
,
to
all
sense
of
Happiness
,
and
live
to
the
quickest
feeling
of
Misery
for
ever
.
Our
Rescue
from
this
Misery
is
more
affecting
,
if
we
consider
,
that
without
our
Saviour's
interposing
,
our
state
was
desperate
:
to
pass
from
death
to
life
is
a
double
life
.
We
are
translated
from
the
guilty
,
wretched
state
of
Rebels
,
into
the
blessed
state
of
the
Children
of
God
,
and
are
Heirs
of
Eternal
Glory
.
The
duration
is
as
valuable
as
the
Felicity
,
and
doubles
the
Gift
:
Immortality
and
Immutability
are
inseparable
in
Heaven
.
God
has
made
all
his
Goodness
to
pass
before
us
in
our
Salvation
.
Goodness
,
how
amiable
,
how
attractive
and
endearing
!
To
dye
for
another
is
the
most
noble
kind
of
Love
,
but
there
are
degrees
in
that
kind
:
to
die
for
an
Enemy
for
a
Rebel
is
the
highest
degree
of
that
Love
.
Now
the
Son
of
God
assum'd
to
the
Supreme
Excellencies
of
the
Divine
Nature
,
the
tender
Infirmities
of
the
Humane
Nature
,
that
he
might
be
a
propitiatory
Sacrifice
for
our
Sins
.
In
Rom.
5.
this
God
commended
his
love
to
us
,
that
when
we
were
Sinners
he
gave
his
Son
to
die
for
us
.
Astonishing
Love
!
it
passes
all
understanding
.
The
Jews
askt
our
Saviour
with
wonder
,
how
is
it
that
thou
being
a
Man
makest
thy self
God
?
We
may
imagine
with
equal
wonder
,
how
being
the
Son
of
God
,
he
descended
from
the
Throne
of
Majesty
in
heaven
,
and
stoop'd
so
low
as
to
become
Man
?
St.
Peter
illuminated
Mat.
16.
16.
by
divine
Revelation
,
Confest
,
Thou
art
the
Christ
,
the
Son
of
the
living
God
.
But
presently
after
,
when
our
Saviour
foretold
,
that
he
must
go
to
Jerusalem
,
and
be
kill'd
there
,
Peter
began
to
rebuke
him
,
saying
,
Be
it
far
from
thee
,
this
shall
not
come
unto
thee
.
He
could
not
conceive
how
such
distant
and
discordant
extremes
as
the
Son
of
the
Living
God
,
and
Death
,
could
meet
in
Christ
:
but
his
love
to
us
united
them
.
A
Love
above
all
comparison
,
but
with
the
love
of
his
Father
to
us
.
In
the
Sacrifice
of
Isaac
there
was
a
faint
resemblance
of
this
.
Abraham
carried
the
Knife
and
the
Fire
▪
and
Isaac
carried
the
Wood
and
himself
the
Sacrifice
,
and
with
equal
steps
they
ascended
the
Mount
.
A
Type
of
the
concurrent
Love
of
the
Divine
Persons
to
us
,
in
the
process
of
Christ's
Sufferings
.
The
Father
laid
upon
Isa.
53.
him
the
iniquity
of
us
all
:
surely
he
has
born
our
griefs
,
and
endur'd
our
sorrows
.
Admirable
Excess
of
Love
!
The
Father
gave
up
his
innocent
and
only
Son
,
the
bright
Image
of
his
Glory
,
to
Cruel
Sufferings
.
This
Immaculate
Lilly
was
pierced
with
Thorns
.
The
Son
gave
such
Life
for
us
as
no
Creature
can
give
,
and
suffer'd
such
a
Death
for
us
as
no
Creature
can
suffer
.
He
descended
to
our
lowest
Misery
,
to
raise
us
to
the
highest
degrees
of
Happiness
.
Who
can
resist
the
force
of
these
Reflections
?
It
may
seem
that
only
the
Reprobates
in
Hell
,
that
have
sinn'd
beyond
the
intended
vertue
and
application
of
his
Sufferings
can
be
unaffected
with
them
.
From
hence
this
Corollary
regularly
follows
,
that
't
is
our
Duty
to
consecrate
our
highest
Esteem
and
Love
to
our
Redeemer
.
Supreme
Love
is
due
to
Supreme
Excellencies
,
and
for
the
greatest
Benefits
.
In
our
Saviour
all
the
Treasures
of
Wisdom
and
Knowledge
are
hid
,
and
all
the
Treasures
of
Grace
and
Mercy
are
open'd
to
inrich
us
.
What
Indignity
,
what
Ingratitude
is
it
,
to
be
coldly
affected
to
him
,
who
by
the
dearest
Titles
infinitely
deserves
our
love
?
How
unreasonable
and
unnatural
is
it
,
to
look
upon
him
with
an
indifferent
Eye
,
who
died
for
us
,
and
whom
the
Angels
continually
behold
in
a
double
extasie
of
Admiration
and
Joy
?
'T
is
most
just
that
our
Love
should
ascend
to
him
in
thankfulness
,
as
his
descended
to
us
in
benefits
.
But
our
Poverty
must
excuse
the
not
entire
payment
of
our
Immense
Debt
,
and
our
fervent
desires
to
love
him
better
.
If
we
content
our selves
with
luke-warm
Affections
,
't
is
most
dishonourable
to
him
:
the
coldness
of
Love
,
as
well
as
the
heat
of
Enmity
is
very
provoking
to
our
Saviour
.
It
should
be
our
constant
practise
,
by
discursive
and
reflexive
Meditation
,
to
increase
the
holy
heat
of
our
Affections
to
Christ
.
He
requires
a
love
of
Judgment
and
Choice
.
The
love
of
Natural
Inclination
is
indeliberate
,
without
Counsel
,
and
needs
no
Excitations
:
the
stream
runs
downward
freely
.
But
love
to
Christ
is
Supernatural
,
both
with
respect
to
the
Object
and
the
quality
of
the
Affection
.
The
Love
of
God
is
the
principal
obligation
of
the
Law
,
and
the
principal
Duty
of
the
reasonable
and
renewed
Creature
:
the
most
just
and
amiable
Duty
,
yet
so
monstrous
is
the
depravation
of
the
humane
Nature
,
that
Divine
Grace
is
requisite
to
recover
its
Life
and
Liberty
.
The
preventing
pleasures
of
Sin
possess
the
Soul
.
We
must
therefore
earnestly
Pray
that
the
Holy
Spirit
would
illuminate
our
Minds
,
and
direct
us
in
the
Love
of
God
,
that
he
will
purifie
our
Affections
and
raise
them
to
Heaven
.
The
Exercise
of
our
Thoughts
is
too
weak
and
faint
to
make
indelible
impression
of
Love
in
our
Hearts
.
Love
is
an
eminent
Fruit
of
the
Spirit
.
The
love
of
God
is
shed
abroad
in
the
heart
by
the
holy
Spirit
given
to
us
.
There
is
a
strong
tide
of
Sensual
Desires
that
carries
us
downward
,
which
we
cannot
stem
,
without
the
gales
of
the
Spirit
to
make
our
way
to
Christ
.
But
't
is
inconsistent
with
the
Wisdom
and
Will
of
God
,
for
Men
to
expect
an
Inspiration
from
Heaven
,
and
neglect
the
proper
means
,
the
considering
the
powerful
Incentives
of
Love
to
our
Redeemer
,
his
alluring
Excellency
,
and
unvaluable
Benefits
.
St.
Paul
declares
,
The
Love
of
Christ
constrains
us
,
for
we
thus
judge
,
if
one
dyed
for
all
,
then
wereall
dead
,
and
that
he
died
for
all
,
that
they
might
live
to
him
.
If
all
be
not
cold
and
dead
within
,
this
will
increase
the
sacred
Fire
,
and
inflame
the
Affections
.
But
as
the
light
of
the
Sun
,
diffus'd
in
the
Air
,
fires
nothing
;
but
the
Beams
contracted
in
a
Glass
kindle
proper
Matter
:
so
the
considering
of
the
common
Salvation
,
will
not
be
so
affecting
,
nor
so
warm
and
soften
the
Heart
as
the
serious
applicative
Thoughts
of
it
to
our selves
:
the
Apostle
expresses
it
,
Who
Gal.
3.
loved
me
,
and
gave
himself
for
me
.
The
appropriating
by
a
clear
Faith
,
and
serious
Thoughts
,
his
Dying
Love
to
the
Soul
,
will
cause
an
irresistible
Affection
to
him
,
stronger
than
Death
.
We
must
learn
of
Christ
how
to
love
him
.
His
Love
was
express'd
in
the
most
real
Actions
,
and
convincing
Evidence
:
it
was
an
incarnate
Love
▪
a
beneficent
Love
,
productive
of
our
Salvation
;
our
love
must
be
productive
of
Obedience
.
This
is
the
surest
Trial
of
it
,
If
ye
love
me
,
you
will
keep
my
words
,
saith
our
Saviour
.
The
Frost
of
Fear
will
hinder
the
breaking
forth
of
Carnal
Lusts
into
notorious
Acts
,
as
the
Cold
of
Winter
binds
the
Earth
that
noxious
Weeds
cannot
spring
up
:
but
the
heat
of
Love
is
productive
of
all
the
Fruits
of
Righteousness
.
Love
to
Christ
will
make
every
Command
pleasant
,
and
the
exactest
Obedience
to
be
voluntary
,
liberal
,
and
ingenuous
,
Fear
may
enforce
Constancy
for
a
time
,
but
Love
is
a
Vital
Principle
,
continually
operative
in
all
the
Transitions
of
this
Life
.
This
secures
Obedience
.
Christ
has
fasten'd
us
to
his
Service
by
a
Chain
compos'd
of
his
most
precious
Benefits
:
by
the
pardon
of
our
innumerable
sins
,
and
to
whom
much
is
forgiven
,
they
love
much
.
Fear
tries
in
vain
to
make
an
alliance
between
the
Flesh
and
Spirit
,
obeys
some
Commands
,
and
transgresses
others
:
but
Love
respects
all
.
Fear
induces
a
desertion
of
our
Duty
,
when
Evils
nearly
threaten
us
;
but
Love
encounters
them
with
such
a
Character
of
Assurance
,
as
becomes
those
who
esteem
it
a
Favour
and
Honour
to
Suffer
for
Christ
.
Some
are
harden'd
against
Afflictions
,
and
endure
with
Courage
Persecutions
for
the
Cause
of
Christ
,
but
yield
to
pleasant
Temptations
:
like
the
Manna
that
would
endure
the
Fire
,
but
melted
in
the
heat
of
the
Sun
:
but
Love
to
Christ
,
by
an
overcoming
delight
,
renders
the
pleasures
of
Sin
nauseous
and
insipid
.
In
short
,
the
properties
of
natural
Love
are
united
in
the
Love
of
Christ
.
Love
will
transport
us
to
Heaven
,
and
transform
us
into
his
likeness
.
Love
will
make
us
Zealous
in
constant
and
excellent
Endeavours
to
be
compleatly
conform'd
to
him
.
Resemblance
is
the
common
Principle
of
all
unions
in
Nature
:
't
is
preparative
to
Love
,
and
the
effect
of
it
.
Experience
is
a
sensible
demonstration
of
this
.
For
the
love
of
Friends
,
if
in
a
degree
of
Eminence
,
Causes
a
perfect
sympathy
,
an
exact
correspondence
in
their
Tempers
.
The
exercise
of
Love
in
the
most
precious
Esteem
of
him
,
in
burning
desires
after
a
Propriety
in
him
,
in
the
sweetest
complacency
in
Communion
with
him
,
are
intimate
and
inseparable
Qualities
in
all
the
Lovers
of
Christ
.
Love
to
him
is
always
joyn'd
with
an
irreconcileable
hatred
of
Sin
,
that
cost
him
so
dear
to
expiate
its
guilt
.
Our
love
intirely
and
intensely
is
due
to
him
,
and
no
lower
degree
is
accepted
.
For
't
is
a
disparagement
and
infinitely
unworthy
of
him
.
To
content
our selves
with
a
less
Affection
,
is
not
only
far
distant
from
Perfection
,
but
from
the
first
disposition
of
a
Saint
.
The
tenderest
and
strongest
Affections
in
Nature
must
be
regulated
and
subordinate
to
the
Love
of
Christ
.
Our
Love
to
him
must
be
Singular
and
Supreme
.
Briefly
,
his
Love
to
us
is
Beneficent
,
ours
is
Obedient
.
He
values
no
Love
without
Obedience
,
and
no
Obedience
without
Love
.
2.
Love
must
descend
from
God
to
our
Neighbour
.
This
Duty
is
so
often
Commanded
and
Commended
in
the
Gospel
,
that
we
may
from
thence
understand
its
Excellency
.
The
beloved
Disciple
that
lay
in
the
Bosom
of
Christ
,
from
that
Spring
of
Love
derived
the
Streams
that
flow
in
his
Writings
.
He
declares
that
God
is
Love
,
and
he
that
loves
,
dwells
in
God
,
and
God
in
him
.
1
Joh.
4.
11.
He
makes
it
an
Evidence
that
we
are
born
of
God
,
of
our
renewed
state
,
and
that
we
are
past
1
Joh.
4.
7.
from
death
to
life
.
Our
Saviour
injoyns
it
with
a
note
of
Eminency
,
as
his
new
Command
,
as
the
distinctive
Character
of
his
Disciples
,
as
the
special
Qualification
of
those
at
his
right
hand
,
in
the
Day
of
Judgment
,
to
recommend
it
to
our
Love
and
Obedience
.
He
tells
us
that
to
love
our
neighbour
as
our selves
,
is
like
the
most
divine
Precept
of
loving
the
Lord
our
God
.
We
read
in
that
Solemn
Proclamation
of
God's
Name
,
when
his
Glory
past
before
Moses
,
that
to
the
Title
of
Lord
God
,
there
was
immediately
annext
,
Merciful
and
Gracious
,
abundant
in
Goodness
;
to
signifie
that
Goodness
is
his
dearest
Glory
▪
and
in
the
Divine
Law
,
next
to
Piety
to
God
,
Charity
to
our
Neighbour
is
Commanded
,
to
signifie
how
pleasing
it
is
to
him
.
The
Gospel
Eclipses
all
other
Institutions
by
the
Precept
of
Universal
Love
,
and
inspiring
a
delightful
disposition
in
Christians
to
exercise
it
.
This
adorns
the
Gospel
,
and
recommends
it
to
the
Esteem
and
Affections
of
Men.
A
Person
innocent
and
pure
,
but
of
a
severe
and
harsh
Temper
,
condemns
by
his
Holy
Conversation
the
Profane
and
Scandalous
:
but
a
Good
Man
charms
and
captivates
the
Hearts
of
others
,
that
one
would
dare
to
dye
for
him
.
This
Duty
is
prescrib'd
Rom.
5.
in
the
Extent
and
Qualifications
of
it
.
1.
In
the
Extent
,
it
reaches
to
all
within
the
compass
of
Humanity
;
to
Strangers
and
Enemies
,
in
all
our
dealings
.
Let
all
things
be
done
with
Charity
.
1
Cor.
16.
14.
The
Relation
of
Consanguinity
is
the
Natural
Cause
of
a
Benevolent
Affection
to
all
Men.
The
likeness
of
kind
prevents
mischief
between
the
most
fierce
and
hurtful
Creatures
:
We
never
heard
that
Lyons
devour
Lyons
,
or
Vipers
bite
Vipers
,
and
unless
we
add
Beneficence
to
Innocence
,
we
are
but
in
the
rank
of
Brutes
.
The
Love
of
good
Will
is
express'd
by
promoting
their
Good
,
and
preventing
Evils
;
by
rejoycing
in
their
Prosperity
,
and
relieving
them
in
their
Afflictions
.
This
Love
is
more
radicated
in
the
breasts
of
Men
,
by
considering
the
condition
of
Nature
wherein
they
are
equal
;
whether
the
original
happy
state
of
their
Creation
,
or
their
miserable
wretched
state
since
their
Fall
.
Similitude
,
either
in
Happiness
or
Misery
,
unites
Mens
Affections
.
How
low
and
despicable
so
great
a
part
of
Mankind
is
at
present
,
yet
the
remembrance
that
all
Men
were
equal
in
their
first
honourable
and
happy
Condition
,
Inhabitants
of
Paradise
,
and
by
deputation
Lords
of
the
World
,
will
raise
our
esteem
,
and
be
an
incentive
of
kind
Affections
to
them
:
And
since
the
Fall
,
the
calamitous
Condition
of
Mankind
is
a
proper
motive
of
mutual
assistance
to
one
another
:
Society
in
Miseries
endears
the
Sufferers
,
and
produces
a
tender
sympathy
between
them
.
None
are
so
merciful
as
those
who
by
Experience
know
what
it
is
to
be
miserable
.
The
Consideration
of
the
common
Evils
,
to
which
all
are
exposed
in
the
present
state
,
induces
a
strong
obligation
to
the
offices
of
Love
and
Kindness
.
But
the
principal
and
divine
cause
of
Love
,
is
the
Law
of
Christ
,
that
enjoyns
us
to
do
good
to
all
,
but
especially
to
the
houshold
of
Faith
;
for
the
spiritual
Relation
is
more
intimate
and
excellent
than
the
natural
:
That
we
are
the
off-spring
of
the
same
Heavenly
Father
,
united
as
Members
to
the
same
glorious
Head
,
renewed
to
a
Divine
Life
by
the
same
Holy
Spirit
,
incorporated
into
the
same
Spiritual
Family
.
This
Affection
proceeds
from
the
upper
springs
of
Grace
;
the
exercise
of
it
is
immediately
terminated
on
Men
,
but
ultimately
respects
the
Glory
of
God
;
for
whose
sake
't
is
performed
.
To
do
good
,
and
distribute
,
forget
not
;
for
with
such
Sacrifice
God
is
well-pleased
.
In
short
,
our
Love
to
God
must
be
supream
,
and
for
himself
;
our
Love
to
Men
,
and
other
things
,
only
in
the
degrees
he
allows
,
and
not
for
themselves
,
but
for
God
,
who
commands
to
love
them
as
they
bear
his
Image
,
or
are
instrumental
in
the
performance
of
our
Duty
:
Otherwise
we
are
in
danger
of
being
alienated
from
the
Love
of
God
,
when
any
person
or
thing
becomes
a
Temptation
to
us
to
do
any
thing
,
either
to
obtain
or
preserve
them
,
against
his
Will.
But
if
we
love
them
only
for
his
sake
,
we
shall
readily
part
with
them
as
a
Snare
,
or
offer
them
as
a
Sacrifice
,
if
his
Will
requires
it
:
As
if
we
love
some
particular
Meat
because
't
is
healthful
,
and
not
because
't
is
pleasant
;
upon
the
first
discovery
that
't
is
hurtful
we
shall
reject
it
.
The
properties
of
this
Love
are
specified
in
the
Command
.
1.
It
must
be
sincere
.
The
Apostle
directs
,
Let
Love
be
without
dissimulation
.
Love
is
essentially
sincere
;
't
is
seated
in
the
Heart
,
and
express'd
in
real
actions
;
't
is
cordial
and
operative
:
There
is
an
empty
noise
of
Love
and
Respects
that
proceeds
from
a
double
Heart
,
not
entire
and
ingenuous
.
Some
by
fair
Promises
Irrumpent
adulatio
blanditiae
,
pessimum
veri
affectus
venenum
,
&
sua
cuique
utilitas
.
Tacit.
work
and
wind
Men
to
obtain
their
Ends
,
and
then
slip
through
them
.
How
often
are
the
sincere
deceiv'd
by
the
liberal
expressions
of
Love
untryed
and
untrue
,
mistaking
a
shining
Counterfeit
for
a
real
Ruby
.
But
though
the
Humane
Eye
cannot
see
through
the
disguise
,
he
that
commands
sincere
Love
,
pierces
into
the
Heart
,
and
if
it
be
wanting
there
,
his
Anger
burns
against
the
vain
pretenders
to
it
.
Some
will
seem
to
grace
others
with
a
flourish
of
words
,
that
they
may
tax
them
more
freely
,
and
without
suspicion
.
To
praise
without
a
ground
of
real
worth
,
is
sordid
Flattery
;
but
to
commend
with
a
mischievous
intent
,
is
the
worst
Treachery
.
Some
will
assist
the
Sick
day
and
night
,
and
seem
to
sympathize
with
them
in
their
Pains
and
Sorrows
;
but
their
design
is
to
obtain
a
rich
Legacy
:
They
appear
like
mourning
Doves
,
but
are
real
Vulturs
,
that
smell
a
Carcass
to
feed
Vultur
est
cadaver
expectat
.
on
.
There
are
others
less
guilty
,
who
esteem
empty
Complements
to
be
Courtly
Decencies
;
and
though
't
is
not
their
design
to
be
injurious
to
those
whom
they
caress
,
yet
their
Love
is
only
from
the
Tongue
,
which
in
the
Apostle's
expression
,
is
but
a
tinkling
Cymbal
.
Their
pretended
Friendship
is
like
Leaf-Gold
,
very
extensive
,
but
soon
worn
off
for
want
of
depth
.
Others
are
Mercenaries
,
that
like
the
Heathens
,
do
Good
to
those
from
whom
they
receive
Good
;
their
Love
degenerates
into
Traffick
,
and
does
not
proceed
from
a
Divine
Principle
.
Ingenuous
and
Christian
Spirits
have
not
such
crooked
Inclinations
,
always
reflecting
upon
their
own
Interest
.
'T
is
true
,
Christian
Love
declares
it self
in
alternate
acts
of
Kindness
,
but
is
also
exercised
where
there
are
no
such
inducements
.
This
is
to
imitate
our
Heavenly
Father
,
who
does
good
to
all
,
without
any
desert
in
the
receivers
,
and
beyond
all
requital
.
Affliction
is
the
Furnace
wherein
sincere
Friends
are
tryed
,
and
discern'd
from
the
deceitful
;
their
Afflictions
are
common
;
their
Compassions
and
cordial
assistance
are
common
.
This
is
the
most
certain
and
significant
Character
of
unfeigned
Love
,
not
to
fail
in
a
calamitous
season
.
Job
aggravates
his
Sorrows
by
this
reflection
,
that
his
Friends
dealt
deceitfully
;
as
Brooks
that
run
in
a
full
stream
in
Winter
,
when
Snow
falls
,
and
there
is
no
want
of
refreshing
Waters
,
but
when
't
is
hot
,
they
are
dryed
up
,
and
vanish
.
We
may
securely
rely
on
their
Friendship
,
who
afford
us
[
](A26810-e12860-b)*
*
'T
is
Aristotle's
Rule
,
Bonum
amicum
ad
gaudia
vocatum
adesse
debere
,
ad
adversa
sponte
.
Eth.
c.
11.
undesir'd
supplies
in
time
of
trouble
.
The
Observation
of
the
wise
Philosopher
is
verified
in
every
Age
,
That
Men
in
a
flourishing
condition
are
surrounded
Florentes
amicorum
turba
circum
sedit
:
circa
eversos
ingens
solitudo
est
:
Et
unde
fugiunt
,
unde
probantur
.
Sen.
Ep.
9.
with
Friends
,
but
in
an
afflicted
are
forsaken
.
This
Consideration
should
inflame
us
with
a
holy
ambition
of
the
friendship
of
God
;
for
his
sincere
Love
is
most
tenderly
express'd
in
our
distress
:
The
Psalmist
enforces
his
Request
by
this
motive
,
Be
not
far
off
,
for
trouble
is
near
.
'T
is
often
seen
,
that
Men
fly
from
their
Acquaintance
,
when
the
clearest
tryal
is
to
be
made
of
their
Affection
;
but
then
the
blessed
God
draws
nearest
to
us
,
and
affords
Relief
and
Comfort
.
2.
Our
Love
must
be
pure
.
Seeing
1
Pet.
1.
22.
you
have
purified
your
Souls
in
obeying
the
Truth
through
the
Spirit
,
unto
unfeigned
love
of
the
Brethren
;
see
that
ye
love
one
another
with
a
pure
Heart
fervently
.
The
purity
of
Love
either
respects
the
cause
of
it
,
or
the
exercise
and
effects
of
it
.
The
cause
of
pure
Love
is
the
Divine
Command
,
and
the
Divine
Pattern
set
before
us
.
The
Love
of
God
to
Men
is
a
leading
Rule
to
us
:
He
loves
them
according
to
the
resemblance
of
his
imitable
Perfections
in
them
;
and
consequently
,
the
more
holy
and
heavenly
,
the
more
righteous
and
gracious
,
Men
are
,
the
more
they
should
be
endear'd
to
our
Affections
.
This
is
to
love
God
in
them
,
and
according
to
their
true
lovelyness
:
This
is
to
love
them
by
the
impression
of
that
Love
wherewith
God
loves
himself
.
Our
Saviour
tells
us
,
They
that
do
his
Father's
Will
,
are
his
Brothers
,
Sisters
,
and
Mothers
.
There
is
an
impure
Love
,
that
proceeds
from
the
similitude
of
vicious
Affections
,
and
is
entertain'd
by
sinful
Society
,
that
is
fatally
contagious
.
The
Tempter
most
forcibly
allures
when
he
is
least
suspected
.
He
conceals
the
Serpents
Sting
in
the
Tongue
of
a
Friend
.
The
Friendship
of
the
World
is
contracted
and
cemented
by
sensual
Lusts
;
and
the
end
of
it
will
be
the
tormenting
the
Corrupters
and
the
Corrupted
together
for
ever
.
The
exercise
and
effects
of
pure
Love
principally
respect
the
Soul
,
the
more
excellent
and
immortal
part
of
our
Friends
.
We
are
commanded
to
exhort
one
another
,
while
't
is
called
to
day
,
and
to
provoke
one
another
to
love
,
and
good
works
.
Exhortation
includes
Instruction
and
Admonition
:
The
giving
Counsel
how
to
preserve
the
Purity
,
and
secure
the
Salvation
of
the
Soul
;
how
to
prevent
Sin
,
or
to
cure
it
by
the
conviction
of
Conscience
when
ignorant
of
its
Duty
,
by
the
excitation
of
the
Affections
when
cold
and
sluggish
,
and
direction
to
order
the
Conversation
aright
.
The
performance
of
this
Duty
is
inseparable
from
pure
and
unfeigned
Love
,
and
the
neglect
of
it
is
an
argument
of
deadly
Hatred
.
Thou
shalt
not
hate
thy
Brother
in
thy
Heart
,
nor
suffer
Sin
to
lye
upon
him
.
Lev.
19.
17.
If
you
discover
any
prognostick
or
symptom
of
a
Disease
growing
in
a
Friend
,
that
threatened
his
Life
,
what
a
cruel
neglect
were
it
,
not
to
advise
and
urge
him
to
apply
the
best
means
for
his
preservation
:
Much
more
are
we
obliged
to
rectifie
the
Errors
in
Judgment
,
and
Miscarriages
in
Conversation
,
which
they
are
guilty
of
;
especially
since
Spiritual
Diseases
are
infinitely
more
dangerous
,
and
are
not
so
easily
discern'd
and
felt
as
Bodily
are
.
To
suffer
unconcernedly
a
Friend
to
lye
and
languish
in
a
course
of
Sin
,
is
Soul-murder
;
and
in
Murder
there
are
no
accessaries
,
every
one
is
a
principal
.
'T
is
prophesied
concerning
the
time
of
approaching
Judgment
,
that
iniquity
shall
abound
,
and
the
love
of
many
wax
cold
,
by
not
convincing
Sinners
in
order
to
reform
them
.
This
exercise
of
Love
must
be
frequent
,
while
't
is
called
to
day
;
and
solemn
,
without
bitterness
and
contempt
,
or
a
seeming
indifference
of
the
success
,
that
it
may
be
evident
it
does
not
proceed
from
a
censorious
Humour
,
or
an
impertinent
Curiosity
,
but
from
pure
Love
.
It
must
be
attended
with
earnest
Prayer
to
the
Father
,
and
Physician
of
Spirits
,
to
give
healing
Vertue
to
it
;
otherwise
't
is
but
Moral
Counsel
:
And
it
must
be
received
with
Meekness
and
Gratitude
.
The
rejecting
holy
Counsel
discovers
a
double
Leprosie
;
for
the
rise
of
it
is
from
Pride
in
the
Understanding
,
Self-conceit
;
and
Pride
in
the
Will
,
perverse
Obstinacy
.
The
mutual
discharge
of
this
Duty
,
is
the
most
precious
,
desirable
and
advantageous
benefit
of
Friendship
.
We
must
perform
it
to
all
within
the
compass
of
our
direction
and
warm
influence
:
we
must
imitate
the
Angels
earnest
Counsel
to
Lot
,
escape
for
thy
life
out
of
Sodom
,
not
to
delay
,
that
he
might
not
be
consum'd
.
O
that
this
Angelical
Zeal
and
Compassion
possess'd
the
breasts
of
Christians
.
It
may
justly
cover
with
Confusion
many
who
profess
entire
Friendship
to
others
,
and
yet
their
Conversation
with
them
is
directly
opposite
to
the
Rules
of
Friendship
laid
down
by
the
Wise
and
Vertuous
Heathens
.
Scipio
prescrib'd
this
first
and
inviolable
Rule
of
Friendship
,
Haec
prima
lex
in
amicitia
sanciatur
:
ut
neque
rogemus
res
turpes
,
neque
faciamus
rogati
.
That
we
never
desire
our
Friends
to
do
acts
of
Moral
Turpitude
,
nor
do
them
though
desired
.
Another
as
useful
a
Rule
is
laid
down
by
Laelius
:
'T
is
the
inseparable
property
of
sincere
Friendship
,
to
give
and
receive
admonition
:
to
give
it
freely
not
harshly
:
to
receive
it
meekly
,
not
with
recoil
and
reluctancy
.
These
Vertuous
Heathens
will
rise
in
Judgment
against
many
,
who
by
sordid
and
base
Acts
,
by
filthy
Lusts
and
filthy
Lucre
,
foment
and
maintain
their
Friendships
:
that
count
it
the
surest
preservative
of
Friendship
,
to
nourish
and
foment
the
spring
and
stream
of
the
Sensual
Appetite
,
that
will
issue
into
the
Lake
of
Fire
.
3.
Love
must
be
Fervent
.
The
degree
respects
the
inward
Affection
,
and
the
outward
Effects
of
it
.
There
is
such
a
union
of
Affections
between
the
Saints
,
that
one
is
as
it
were
transfus'd
into
another
;
their
Afflictions
are
mutual
,
their
Compassions
and
Assistance
are
mutual
.
This
intenseness
of
Love
is
signified
by
Loving
our
neighbours
as
our selves
:
in
similitude
and
likeness
.
How
ardent
are
our
desires
,
and
earnest
our
endeavours
for
our
Temporal
Happiness
?
and
principally
(
if
we
are
inlightned
)
for
our
Eternal
Happiness
.
Accordingly
we
should
be
affected
and
diligent
for
procuring
the
present
and
future
Happiness
of
others
.
How
vigilant
and
active
are
we
to
prevent
imminent
and
destructive
Evils
that
threaten
us
here
,
but
specially
if
we
are
Serious
and
Considering
,
to
escape
from
the
Wrath
to
come
:
we
should
be
proportionably
careful
to
rescue
others
from
Temporal
or
Spiritual
Evils
to
which
they
are
obnoxious
.
How
jealous
are
we
of
our
own
Reputation
,
how
unwilling
to
incur
Censure
,
to
have
our
Faults
aggravated
,
and
to
bear
the
Prints
of
Infamy
?
Love
to
our
Neighbour
should
make
us
tender
of
their
good
Names
,
to
conceal
their
Faults
,
or
to
make
a
favourable
Construction
of
them
,
and
not
to
expose
them
to
Shame
;
and
to
vindicate
them
,
when
their
Enemies
would
make
them
appear
Culpable
by
Calumnies
.
In
short
,
our
love
must
be
so
sincere
,
pure
and
fervent
to
our
Brethren
,
that
we
may
have
a
clear
and
comfortable
Evidence
,
that
we
are
born
of
God
,
and
that
God
dwells
in
us
,
and
we
in
him
.
But
among
Christians
,
how
rare
is
Christian
Love
?
Their
Love
is
excessive
to
themselves
,
and
defective
to
others
.
2.
The
forgiving
Injuries
,
is
an
excellent
Effect
of
Christian
Love
.
This
implyes
an
intire
disposition
and
resolution
to
pardon
all
Offences
,
declaring
it self
in
real
Acts
,
when
there
is
occasion
.
This
Duty
is
hard
and
distastful
to
Corrupt
Nature
:
The
Apostle
injoyns
us
,
see
that
none
renders
evil
for
evil
,
follow
that
which
is
good
.
The
manner
of
the
Expression
intimates
our
proneness
to
Acts
of
Revenge
.
For
vicious
Self-love
,
makes
us
more
apt
to
retain
the
sense
of
Injuries
than
of
Benefits
.
How
many
receive
signal
Favours
,
and
within
a
little
while
neglect
their
Benefactors
,
withdraw
grateful
Respects
and
Converse
with
them
:
as
't
is
not
usual
to
walk
in
a
Vineyard
,
when
the
Vintage
is
past
.
But
if
an
Injury
be
once
offer'd
,
't
is
provoking
as
if
it
were
re-acted
every
day
,
by
the
continual
remembrance
of
it
.
But
the
Command
is
strict
and
universal
,
and
allows
no
freedom
,
but
of
voluntary
Obedience
.
To
make
us
feel
the
weight
of
the
Duty
,
and
to
be
more
tenderly
sensible
of
it
,
our
Saviour
tells
us
,
If
you
do
not
forgive
,
neither
will
your
heavenly
Father
forgive
your
trespasses
.
An
unforgiving
Temper
is
an
invincible
Bar
against
our
obtaining
divine
Mercy
.
We
can
neither
receive
Pardon
,
nor
have
it
continued
,
nor
enjoy
the
Comfortable
Sense
of
it
,
without
pardoning
others
.
'T
is
a
sin
of
such
Malignity
,
that
it
invenomes
Poison
it self
;
it
actuates
the
Guilt
of
all
other
Sins
;
and
seals
the
doom
of
the
unrelenting
and
hardned
against
the
offending
Brother
.
The
Servant
that
upon
his
humble
Request
,
had
Ten
Thousand
Talents
forgiven
,
yet
upon
his
cruel
exacting
Three
Hundred
Pence
from
his
Fellow-servant
,
his
Pardon
was
Reverst
,
and
he
was
deliver'd
to
the
Tormentors
,
till
his
Debt
was
entirely
paid
.
The
lines
of
this
Duty
are
clearly
drawn
in
the
divine
Pattern
set
before
us
.
God
pardons
Sins
intirely
,
he
blots
them
out
as
a
thick
cloud
:
the
Saints
in
Heaven
,
are
as
accepted
in
his
Sight
,
as
the
Angels
that
always
obey'd
his
Commands
.
He
pardons
frequently
:
In
many
things
we
offend
all
,
It
would
tire
the
hand
of
an
Angel
to
Register
the
Pardons
issued
from
the
Throne
of
Grace
to
Rebellious
Sinners
.
He
Pardons
Sins
of
a
very
provoking
Nature
;
he
makes
our
Crimson
Sins
to
be
as
white
as
Snow
,
and
Scarlet
Sins
as
white
as
Wooll
.
The
Provocation
begins
on
our
part
,
the
Reconciliation
begins
on
God's
part
.
He
beseeches
us
to
be
reconcil'd
,
as
if
it
were
his
Interest
that
we
should
not
be
destroyed
by
Severe
Justice
.
God
can
destroy
his
Enemy
in
the
twinkling
of
the
Eye
,
in
the
beating
of
the
Pulse
,
yet
he
Supports
and
Comforts
them
every
day
.
Our
Saviour
has
set
us
the
highest
Pattern
of
Forgiving
Love
:
When
he
was
Nail'd
to
the
Cross
,
he
prayed
for
his
Cruel
Murtherers
,
Father
forgive
them
,
they
know
not
what
they
do
.
How
perswasive
should
his
Pattern
be
?
Shall
we
be
so
tenderly
sensible
of
the
hatred
of
an
Enemy
,
and
so
stupidly
insensible
of
our
Saviour's
Love
?
Shall
the
resenting
remembrance
of
Injuries
deface
in
us
the
dear
Memorial
of
his
purchasing
blessedness
for
us
?
His
precious
Blood
appeas'd
the
just
Anger
of
God
,
and
shall
it
not
Cool
and
Calm
our
Inflam'd
Passions
?
In
imitation
of
God
and
Christ
,
we
must
abstain
from
all
Revenge
of
the
greatest
Evils
suffered
by
us
:
We
must
extinguish
any
inclination
to
Revenge
.
Sin
begins
in
the
Desire
,
and
ends
in
the
Action
.
We
must
not
take
the
least
pleasure
,
that
Evil
befalls
one
that
has
been
injurious
to
us
;
for
the
root
of
it
is
Devilish
.
Though
the
reparation
of
an
Injury
may
in
some
cases
be
necessary
,
yet
Revenge
is
absolutely
forbidden
:
To
retaliate
an
Evil
without
any
reparation
of
our
Losses
,
is
to
do
Mischief
for
Mischiefs
sake
,
which
is
the
property
of
Satan
:
As
on
the
contrary
,
to
do
Good
for
Evil
is
such
a
Divine
Perfection
,
that
the
Devil
does
not
assume
the
resemblance
of
it
,
't
is
so
contrary
to
his
cursed
Disposition
.
Some
will
conceal
their
Anger
for
a
time
,
waiting
for
an
Opportunity
to
take
Revenge
without
the
appearance
of
Passion
:
Their
Malice
,
like
slow
Poyson
,
does
not
cause
violent
Symptoms
,
but
destroys
Life
insensibly
.
Some
have
such
fierce
Passions
,
that
strike
Fire
out
of
the
least
Provocation
;
their
Breasts
are
changed
into
a
Tophet
.
Some
inflame
their
Resentments
,
by
considering
every
Circumstance
that
will
exasperate
their
Spirits
.
But
the
Command
is
,
Be
not
overcome
with
evil
,
but
overcome
evil
with
good
.
The
Duty
is
so
pleasant
in
its
exercise
,
and
attended
with
such
comfortable
Consequences
,
that
't
is
recommended
to
our
Reason
,
and
our
Affections
.
Love
suffers
long
;
Love
bears
all
things
,
endures
all
things
:
And
what
is
more
ingaging
than
the
delightful
disposition
of
Love
?
The
doing
Good
for
Evil
often
gains
the
Heart
of
an
Enemy
:
If
there
be
any
vital
spark
of
Humanity
,
it
cannot
be
resisted
.
There
is
an
Instance
of
it
recorded
in
Scripture
:
Saul
the
unrighteous
and
implacable
Enemy
of
David
,
yet
being
spar'd
when
he
was
entirely
at
his
Mercy
,
was
moved
and
melted
into
tenderness
:
Is
this
thy
voice
,
my
Son
David
?
Before
,
he
in
Contempt
called
him
the
Son
of
Jesse
.
Thou
art
more
righteous
than
I
;
I
will
do
thee
no
more
evil
.
How
will
some
of
the
Heathens
condemn
Christians
,
both
as
to
the
Rule
and
Practice
of
this
Duty
;
for
whereas
't
is
esteem'd
to
be
the
Character
of
Pusillanimity
or
Stupidity
to
bear
frequent
and
great
Injuries
unrevenged
.
One
of
their
Poets
mixed
this
Counsel
among
other
excellent
Rules
of
Morality
,
That
Man
is
arrived
at
an
heroick
degree
of
Goodness
,
who
is
instructed
in
a
dispassionate
manner
,
to
bear
great
Injuries
.
And
when
Phocion
,
who
had
deserved
so
highly
of
the
Athenians
,
was
condemned
unjustly
to
dye
,
his
Son
attending
him
to
receive
his
last
Commands
,
immediately
before
his
Death
,
he
charged
him
never
to
revenge
it
on
the
Athenians
.
CHAP.
IX
.
Divine
Hope
has
an
eminent
Causality
in
the
Life
of
a
Christian.
The
nature
of
Christian
Hope
.
'T
is
the
Character
of
a
Saint
.
'T
is
natural
,
congruous
,
and
necessary
to
a
Saint
in
the
present
state
.
'T
is
distinguish'd
from
carnal
Presumption
by
its
purifying
Vertue
.
Fear
considered
in
its
nature
and
cleansing
Vertue
.
The
Attributes
of
God
,
the
motives
of
holy
Fear
.
There
is
a
Fear
of
Reverence
,
and
of
Caution
.
'T
is
consistent
with
Faith
,
and
the
affections
of
Love
,
Hope
,
and
Joy
.
'T
is
the
fountain
of
Fortitude
.
3.
DIvine
Hope
has
an
eminent
Causality
and
Influence
in
the
Life
of
a
Christian.
St.
John
speaking
of
the
glorious
likeness
of
the
Saints
to
Christ
in
the
Divine
World
,
inferrs
from
it
,
Every
Man
that
has
this
hope
in
him
,
purifies
himself
,
even
as
he
is
pure
.
Three
things
are
observable
in
the
words
.
1.
The
Character
of
a
Christian
,
by
his
Hope
:
Every
Man
that
has
this
hope
in
him
.
2.
The
distinction
of
this
Hope
from
its
counterfeit
,
by
its
inseparable
effect
,
Purifies
himself
.
3.
The
regulating
of
the
effect
by
its
Pattern
;
Even
as
he
is
pure
.
1.
Christian
Hope
is
a
firm
expectation
of
future
Happiness
:
'T
is
distinguish'd
from
Worldly
Hopes
,
by
the
excellency
of
the
Object
,
and
the
stability
of
its
Foundation
.
The
Object
is
,
an
eternal
state
of
Glory
and
Joy
,
wherein
we
shall
be
conform'd
to
the
Son
of
God
.
Worldly
Hopes
are
terminated
on
empty
vanishing
things
,
gilded
over
with
the
thin
appearance
of
Good
.
The
foundation
of
Divine
Hope
are
the
unchangable
Truth
of
God
,
and
his
Almighty
Power
,
that
always
seconds
his
Word
.
God
cannot
lye
,
and
consequently
neither
deceive
our
Faith
,
nor
disappoint
our
Hopes
;
and
he
can
do
all
things
.
The
Apostle
declares
the
ground
of
his
Confidence
;
I
know
in
whom
I
have
believed
;
and
I
am
perswaded
,
that
he
is
able
to
keep
that
,
which
I
have
committed
to
him
,
against
that
day
.
All
the
Persons
in
the
Deity
are
ingaged
for
our
assurance
and
comfort
.
Sometimes
't
is
said
,
That
our
hope
1
Pet.
1.
21.
may
be
in
God
:
and
,
Our
Lord
Jesus
Christ
our
hope
:
and
,
That
we
may
abound
in
hope
,
through
the
power
of
the
Holy
Ghost
.
Worldly
Hopes
are
always
uncertain
in
this
sphere
of
mutability
:
There
is
so
much
of
impotence
,
or
deceit
,
in
all
the
means
used
to
obtain
Humane
Desires
,
that
the
success
is
doubtful
:
Fear
mixes
with
the
Desires
,
and
often
Despair
with
Fear
.
Young
Men
are
flush
with
Hopes
,
and
of
bolder
Expectations
than
ancient
Men
,
who
from
Experience
of
many
unforeseen
and
inevitable
Difficulties
,
that
have
travers'd
their
Hopes
,
are
inclin'd
to
Fear
.
But
Experience
incourages
and
fortifies
the
Hopes
of
Christians
,
which
are
attended
with
Patience
and
Joy
.
If
we
hope
,
we
Rom.
5.
with
▪
patience
wait
for
it
.
Notwithstanding
the
distance
of
time
,
and
intervening
difficulties
,
before
the
accomplishment
of
what
we
expected
,
no
undiscernable
Accidents
can
blast
their
assurance
.
The
interval
of
a
thousand
Years
did
not
weaken
Abraham's
Hope
of
the
promised
Messiah
.
Comfort
is
mix'd
with
the
patience
of
Hope
.
The
Apostle
saith
,
That
we
through
patience
and
comfort
of
the
Scripture
might
have
hope
.
The
final
security
of
the
Blessedness
promised
,
is
very
joyful
in
an
afflicted
Condition
.
This
Hope
is
the
Character
by
which
a
sincere
Christian
is
denominated
and
distinguish'd
from
Heathens
,
who
are
without
God
,
without
Christ
,
and
without
hope
▪
For
God
is
the
Object
of
it
,
as
our
soveraign
Good
;
and
Christ
is
the
Means
,
whereby
we
obtain
and
enjoy
him
.
This
Grace
is
most
natural
,
congruous
,
and
necessary
to
a
Christian
in
the
present
state
.
(
1.
)
Natural
.
Blessed
be
the
God
and
1
Pet.
1.
〈◊〉
,
4.
Father
of
our
Lord
Jesus
Christ
,
who
according
to
his
abundant
Mercy
hath
begotten
us
to
a
lively
hope
,
by
the
Resurrection
of
Christ
from
the
dead
,
to
an
inheritance
incorruptible
,
undefiled
,
and
that
fades
not
away
,
reserved
in
heaven
for
you
.
The
supernatural
Birth
entitles
to
the
supernatural
Inheritance
,
if
Sons
,
then
heirs
;
and
the
hope
of
Heaven
is
a
consequent
Affection
.
As
in
the
Natural
Life
,
the
most
early
exercise
of
Reason
excites
desires
and
hopes
to
obtain
what
may
supply
the
wants
of
it
:
So
in
the
Spiritual
Life
,
when
Faith
discovers
to
us
Coelestial
Blessendness
revealed
in
the
Gospel
,
it
produces
earnest
inclinations
and
hopes
of
partaking
of
it
.
(
2.
)
'T
is
very
congruous
to
our
present
state
.
Love
in
its
perfection
is
the
Grace
of
Heaven
,
where
God
exhibits
his
Brightness
and
Beauty
,
without
a
Veil
,
to
the
Saints
:
This
is
above
our
Conception
and
Capacity
here
.
Fear
sometimes
degenerates
,
and
has
a
servile
aspect
on
Punishment
,
which
is
consistent
with
the
love
of
Sin
.
Hope
of
the
Happiness
to
which
we
aspire
,
is
not
so
elevated
as
Love
,
nor
so
low
as
Fear
;
but
very
becoming
the
Breast
of
a
Christian
.
We
are
now
in
a
state
of
expectancy
;
in
a
middle
state
between
the
two
Worlds
.
Hope
is
the
proper
Grace
to
be
exercised
here
:
This
gives
us
the
foretaste
of
the
Fruits
of
Paradise
:
'T
is
of
no
use
to
those
who
are
possess'd
of
Happiness
,
and
those
are
incapable
of
it
,
who
are
Miserable
without
Remedy
.
As
Shadows
vanish
at
Mid-day
,
and
at
dark-night
,
so
Hope
ceases
in
Heaven
,
for
't
is
accomplish'd
in
full
Fruition
:
it
never
enters
into
Hell
,
for
't
is
extinguish'd
in
Despair
.
In
the
Glorious
Light
above
,
the
Perfection
of
Hope
is
obtain'd
:
the
blackness
of
Darkness
below
,
excludes
the
least
glimmering
of
Hope
to
refresh
the
Horrors
of
the
Place
.
3.
'T
is
a
necessary
Grace
in
our
present
State
of
Tryal
.
We
are
surrounded
here
with
many
Temptations
,
some
Inviting
and
Alluring
,
some
Forcible
and
Terrifying
:
the
Pleasures
of
Sin
,
and
the
Terrors
of
the
Persecuting
World
,
to
make
us
desert
our
Duty
,
and
be
unfaithful
to
God
and
our
Souls
.
Now
Hope
is
our
helmet
and
breast-plate
,
the
principal
parts
of
defensive
Armour
,
to
preserve
us
invulnerable
in
the
heat
of
Battle
.
'T
is
the
Anchor
of
the
Soul
sure
and
stedfast
▪
that
enters
within
the
veil
,
and
is
fix'd
on
the
immortal
Shore
:
though
we
are
liable
to
Storms
,
it
secures
us
from
Shipwrack
.
It
gives
Cordial
Spirits
,
and
Coelestial
Vigour
to
a
Christian.
The
Apostle
,
who
had
seen
the
Glory
of
Heaven
,
and
had
suffer'd
the
Rage
of
the
perverted
World
,
in
Combination
with
Satan
,
to
Extinguish
the
Light
of
the
Gospel
,
declares
,
I
reckon
that
the
sufferings
of
the
present
time
,
are
not
worthy
to
be
compared
with
the
glory
that
shall
be
revealed
in
us
.
The
hope
of
the
Reward
was
so
Comfortable
to
St.
Peter
,
he
slept
securely
when
Condemn'd
to
dye
next
day
:
the
brightness
of
an
Angel
could
not
wake
him
,
without
a
blow
on
the
side
.
It
sweetens
all
the
sharp
and
bitter
Accidents
that
befal
us
,
and
mixes
reviving
drops
with
our
deepest
Sorrows
.
We
rejoyce
in
the
hope
of
glory
.
Joy
is
the
affection
of
Prosperity
:
Hope
,
of
all
the
joyful
Affections
is
consistent
with
the
most
afflicting
Evils
,
and
makes
us
happy
here
.
Our
Saviour
pronounces
,
Blessed
are
ye
when
men
shall
revile
you
,
and
persecute
you
,
rejoyce
and
be
exceeding
glad
,
for
great
is
your
reward
in
heaven
.
This
chang'd
the
Persecutions
of
the
Martyrs
into
Pleasures
.
Those
who
are
encouraged
by
this
blessed
Hope
,
no
Loss
can
make
Poor
,
no
Disease
can
make
Sick
,
no
Disgrace
can
make
Contemptible
,
no
Misery
can
make
Miserable
.
It
has
a
Soveraign
Strength
to
support
us
under
all
the
Evils
Malice
can
do
,
and
Innocence
suffer
.
Now
if
the
hope
of
Heaven
can
make
all
the
Evils
of
this
World
tractable
and
easie
,
much
more
will
it
make
all
its
good
things
despicable
:
for
we
are
far
more
capable
of
afflicting
Impressions
than
of
joyful
.
Set
the
Beam
right
,
and
put
into
one
Scale
all
the
Treasures
and
Honours
and
Delights
of
the
present
World
;
and
in
the
other
the
lively
Hope
of
Heaven
,
they
are
of
no
more
value
or
moment
in
Comparison
,
than
Feathers
in
one
Scale
,
against
Talents
of
Gold
in
another
.
'T
is
true
Carnal
Men
feel
not
the
attractive
Force
of
the
blessed
Rewards
above
,
for
't
is
Spiritual
and
Future
:
but
when
they
shall
be
releas'd
from
the
narrow
Confinement
of
Flesh
,
and
shall
understand
things
by
another
way
than
the
report
of
the
Senses
,
their
inlightned
active
Spirit
will
tear
and
torment
them
for
preferring
vanishing
shadows
before
Substantial
and
Eternal
Blessedness
:
the
Sense
of
it
will
cause
extreme
Sorrow
for
their
loss
of
Heaven
,
and
Indignation
for
others
obtaining
it
.
Our
Saviour
tells
the
Infidel
Jews
,
When
ye
shall
see
Abraham
,
Isaac
,
and
Jacob
in
the
Kingdom
of
God
,
and
your
selves
thrust
out
,
there
shall
be
weeping
and
gnashing
of
teeth
.
In
short
,
Hope
is
of
excellent
use
to
encourage
our
faint
,
languishing
Affections
when
we
are
assaulted
with
Evils
,
and
to
compose
and
order
the
impetuous
Passions
,
when
they
are
strongly
excited
by
the
Temptations
of
what
is
pleasant
to
the
Fleshly
Lusts.
2.
Divine
Hope
is
distinguish'd
from
Carnal
Presumption
,
by
its
inseparable
Effect
,
our
Purifying
.
Hope
is
an
exciting
Principle
that
draws
forth
all
the
Active
Powers
,
for
the
obtaining
a
desir'd
Good
.
'T
is
the
inward
Spring
of
fervent
Desires
,
and
reviving
Joys
,
and
consequently
of
Zealous
Endeavours
.
We
are
begotten
to
a
lively
hope
;
't
is
a
substantial
vigorous
Grace
:
I
press
forward
for
the
high
price
of
our
Calling
,
saith
the
Apostle
.
Vain
and
Groundless
Hopes
,
are
inspirations
of
Wind
,
loose
and
ineffective
.
The
principal
effect
of
Christian
Hope
is
specified
,
he
purifies
himself
:
I
shall
but
glance
upon
this
,
having
largely
discours'd
of
it
already
.
He
purifies
himself
by
the
assistance
of
the
Holy
Spirit
,
from
whom
the
Spiritual
Life
and
all
the
Operations
of
it
proceed
.
The
extent
of
this
Purifying
is
comprehensive
of
the
outward
and
inward
Man
,
from
sinful
Inclinations
and
vitious
Acts
,
from
Carnality
and
Hypocrisie
.
The
continuance
of
this
purifying
must
be
,
till
we
are
cleansed
from
every
spot
,
and
become
glorious
in
holiness
.
We
are
contracting
defilements
every
day
,
and
need
the
constant
influence
of
Divine
Grace
,
to
preserve
and
restore
our
Purity
.
Our
Saviour
tells
Peter
,
He
that
is
washed
,
needeth
not
save
to
wash
his
feet
,
but
is
clean
every
whit
,
and
ye
are
clean
,
but
not
all
.
'T
is
an
allusion
to
the
Custom
in
the
Eastern
Countrys
,
where
they
Travell'd
in
Sandals
,
and
had
their
Feet
soil'd
with
the
Dust
or
Sand
,
that
requir'd
washing
upon
their
coming
into
a
House
.
In
the
Renovation
of
a
Sinner
,
all
the
Faculties
are
purified
though
not
perfectly
,
and
't
is
requisite
he
should
daily
cleanse
himself
from
the
Reliques
of
Sin
.
The
Regular
Hope
of
Heaven
has
a
cleansing
Efficacy
,
from
the
quality
of
the
Object
,
the
Enjoyment
of
the
Holy
God
.
Now
whoever
has
a
prospect
of
a
desireable
Good
in
future
Expectation
,
will
endeavour
if
possible
to
have
present
Possession
:
and
consequently
,
he
that
hopes
to
be
intirely
like
to
Christ
in
Heaven
,
will
strive
to
be
as
like
him
as
he
is
capable
in
this
Life
.
If
we
did
expect
a
Paradise
of
Sensual
Pleasures
,
we
might
without
Contradiction
,
by
an
impure
Indulgence
gratifie
our
Carnal
Appetites
:
but
the
State
of
future
Blessedness
is
signified
by
the
Apostle
,
that
God
shall
be
all
in
all
.
The
Communication
of
God
to
the
blessed
,
may
in
some
degree
be
conceiv'd
by
those
Titles
that
are
attributed
to
him
,
indistinctly
to
the
Persons
:
He
is
stil'd
Love
and
Light
.
Love
signifies
his
communicative
Goodness
,
the
inclination
of
his
Nature
and
Will
to
make
his
people
happy
,
and
his
complacency
in
their
Happiness
.
He
will
give
grace
and
glory
,
he
will
rejoyce
over
them
with
singing
.
Now
God
being
an
Infinite
Good
,
and
of
Infinite
Goodness
,
we
are
sure
his
Will
and
Power
are
correspondent
in
making
them
happy
.
God
is
stil'd
Light
,
which
implies
his
most
clear
and
perfect
Knowledge
,
for
Light
discovers
all
things
.
His
unspotted
Holiness
:
for
Light
can
never
be
stain'd
or
sullied
by
shining
on
a
Dunghil
.
His
Sovereign
Joy
:
for
Light
,
joyn'd
with
Vital
Heat
,
inspires
universal
Nature
with
Joy
.
In
Heaven
,
God
inlightens
the
Understandings
of
the
Saints
with
the
knowledge
of
his
Glorious
Nature
,
of
his
Wise
Counsels
that
are
now
seal'd
in
his
Eternal
Mind
,
and
of
his
admirable
Works
,
wherein
the
clear
impressions
of
his
Perfections
appear
.
He
draws
his
Image
upon
them
in
all
the
Coelestial
Colours
,
that
give
final
Perfection
to
it
.
And
from
hence
results
that
Joy
,
that
is
unspeakable
and
glorious
,
and
is
eternally
exuberant
in
high
and
solemn
praises
of
God
.
Blessed
are
those
who
are
in
thy
House
,
they
are
always
praising
thee
.
Now
can
an
unholy
Soul
delight
in
these
Emanations
of
the
divine
Presence
,
and
the
exercise
of
the
Saints
above
?
Can
those
who
feed
without
fear
,
and
revel
without
restraint
of
their
brutish
Lusts
,
Taste
how
good
the
Lord
is
?
Suppose
the
Soveraignty
of
God
should
dispense
with
Obedience
to
his
Law
,
and
by
an
Act
of
Power
an
un-renewed
Person
were
translated
to
Heaven
,
can
the
place
make
him
happy
?
You
may
as
reasonably
imagine
that
a
Swine
,
whose
inseparable
quality
is
to
love
wallowing
in
the
Mire
,
can
delight
in
a
clean
Room
,
adorn'd
with
beautiful
Pictures
.
If
the
Tongue
be
depraved
with
a
foul
humour
,
and
the
Disease
is
the
Taster
,
the
most
relishing
Food
is
insipid
:
till
the
Palate
be
cleansed
and
recover
its
true
Temper
,
it
cannot
judge
aright
.
'T
is
equally
impossible
that
an
unholy
Creature
can
enjoy
Communion
with
the
Holy
God
.
Till
we
are
purified
in
our
Minds
and
Affections
,
the
Divine
Presence
cannot
be
Heaven
to
us
.
The
Truth
is
,
Carnal
Men
do
not
love
and
desire
the
Heaven
reveal'd
in
the
Gospel
,
but
fear
the
Hell
threaten'd
,
because
Fire
and
Brimstone
are
Terrible
to
Sense
.
2.
The
hope
of
Heaven
purifies
us
from
the
Condition
of
the
Promises
that
are
clear
and
explicit
,
in
requiring
Holiness
in
all
that
shall
possess
it
.
Blessed
are
the
pure
in
heart
,
they
shall
see
God
:
follow
holiness
,
without
which
no
man
can
see
God
.
The
Promise
is
infallible
to
those
who
are
qualified
,
and
the
Exclusion
is
peremptory
and
universal
of
those
who
are
unprepar'd
.
These
are
not
Conditions
prescrib'd
by
Ministers
of
a
preciser
strain
,
but
by
the
Saviour
of
the
World
,
who
with
great
Solemnity
declares
,
Verily
,
verily
,
I
say
unto
you
,
unless
a
man
be
born
again
,
he
cannot
see
the
kingdom
of
God
.
The
Soveraign
dispenser
of
his
own
Favours
may
by
his
un-accountable
Will
appoint
what
terms
he
pleases
in
bestowing
them
,
to
which
't
is
our
Duty
to
Consent
with
humble
Thankfulness
:
but
the
Vital
Qualifications
requir'd
in
order
to
our
admission
into
the
Glory
of
Heaven
,
are
not
a
meer
arbitrary
Constitution
,
but
founded
in
the
unchangable
Nature
of
God
.
If
there
were
any
defect
and
irregularity
in
the
Architecture
of
the
visible
World
,
in
the
Frame
and
order
of
its
Parts
,
it
were
less
dishonourable
than
if
there
were
no
Connexion
between
a
Holy
Life
and
Blessedness
:
for
the
first
would
only
reflect
upon
his
Wisdom
and
Power
,
but
the
other
would
asperse
his
Holiness
and
Justice
,
the
most
Divine
Perfections
of
the
Deity
.
3.
Christian
Hope
purifies
,
by
the
frequent
and
serious
thoughts
of
the
heavenly
Glory
.
The
Object
of
Hope
fills
the
Mind
and
Memory
,
and
gives
Order
and
Vigor
to
our
Endeavours
.
If
Riches
or
Honour
be
the
Object
of
our
Expectation
,
the
Soul
will
entertain
it self
with
the
pleasant
thoughts
of
them
,
and
contriving
how
to
obtain
them
.
Love
and
Hope
are
fix'd
upon
the
same
Objects
,
and
have
the
same
Efficacy
:
they
transport
the
Soul
to
their
distant
Objects
,
and
transform
them
into
their
likeness
.
The
Object
is
Spiritual
and
Divine
,
and
the
frequent
Contemplation
of
it
has
a
warm
Influence
into
the
Affections
,
purifies
and
raises
them
from
the
Earth
.
When
our
Thoughts
are
often
Conversant
upon
the
State
of
future
Glory
,
we
feel
its
attractive
force
more
strongly
working
in
us
:
as
in
a
Chase
,
if
there
be
a
cold
Scent
,
't
is
but
coldly
pursued
;
but
when
the
Game
is
in
view
,
't
is
eagerly
prosecuted
.
When
Heaven
is
seldom
thought
of
,
our
desires
and
endeavours
are
cool'd
towards
it
;
but
when
't
is
in
the
view
of
our
Understandings
,
and
near
us
,
our
inclinations
and
endeavours
are
more
fervent
and
zealous
.
The
Apostle
saith
,
Our
Conversation
is
in
Heaven
,
from
whence
we
look
for
the
Lord
Jesus
.
4.
The
hope
of
Heaven
purifies
us
,
from
a
Principle
of
Thankfulness
to
God
,
who
is
Donor
of
it
.
St.
John
breaks
into
an
extasie
of
wonder
,
Behold
what
manner
of
Love
the
Father
hath
bestowed
upon
us
,
that
we
should
be
call'd
the
Sons
of
God!
The
Angels
,
those
comprehensive
Spirits
,
are
astonish'd
,
that
worthless
Rebels
should
be
taken
into
a
Relation
so
high
and
near
to
God
,
who
deserveto
be
irrevocably
banish'd
from
his
Kingdom
.
The
Apostle
observes
the
various
degrees
of
this
Happiness
:
Now
we
are
the
Sons
of
God
,
but
it
does
not
appear
what
we
shall
be
:
Now
we
are
adopted
,
but
the
heigth
of
our
Felicity
,
when
we
shall
be
crown'd
,
is
a
secret
;
but
we
are
assured
,
we
shall
be
like
the
Son
of
God
,
the
glorious
Original
of
all
Perfection
.
Now
the
confirm'd
Hope
of
this
transcendent
Happiness
,
inflames
a
Believer
with
sincere
and
supream
Love
to
God
,
that
will
make
us
zealous
to
please
him
,
by
entire
Obedience
to
his
Precepts
,
and
a
likeness
to
his
Nature
.
3.
The
Purity
of
a
Christian
consists
in
a
conformity
to
Christ
.
The
Son
of
God
incarnate
is
both
the
Author
of
our
Holiness
,
and
the
Pattern
of
it
.
As
the
Sun
is
the
first
Fountain
of
Light
,
and
a
Christal
Globe
fill'd
with
Light
,
may
be
a
secondary
Fountain
,
transmitting
the
Beams
unto
us
:
So
the
Deity
is
the
original
cause
of
all
created
Holiness
;
but
't
is
transmitted
through
the
Mediator
.
In
his
Life
on
Earth
there
was
a
Globe
of
Precepts
,
a
perfect
Model
of
Holiness
.
All
the
active
and
suffering
Graces
appear'd
in
their
exaltation
in
his
practice
.
Our
Relation
to
him
inferrs
our
likeness
:
For
whom
he
did
foreknow
,
he
did
predestinate
to
be
conformed
to
the
image
of
his
Son
,
that
he
might
be
the
first-born
among
many
Brethren
.
The
Image
in
Nebuchadnezzar's
Dream
,
had
the
Head
of
fine
Gold
,
the
Breast
and
the
Arms
of
Silver
,
the
Belly
and
Thighs
of
Brass
,
the
Legs
of
Iron
,
the
Feet
part
of
Iron
,
part
of
Clay
:
But
Christ
united
to
his
Church
are
not
such
an
irregular
composition
:
As
the
Head
is
holy
,
so
are
all
the
vital
Members
.
From
hence
we
are
inform'd
how
to
judge
of
our
Hopes
,
whether
they
are
saving
,
and
will
attend
us
to
the
Gates
of
Heaven
.
If
they
purifie
us
,
they
will
certainly
be
accomplish'd
in
Heavenly
Blessedness
:
If
we
be
like
our
Saviour
in
Grace
,
we
shall
be
like
him
in
Glory
:
But
carnal
and
loose
Hopes
will
issue
in
disappointment
.
Our
Saviour
tells
us
,
that
every
visible
Christian
,
in
a
spiritual
sense
,
is
a
builder
,
and
raises
a
fabrick
of
Hope
,
that
may
appear
fair
to
the
Eye
;
but
there
is
a
time
of
tryal
a
coming
,
that
will
discover
how
firm
it
is
.
'T
is
our
Wisdom
to
descend
to
the
foundation
of
our
Hope
,
that
we
may
understand
whether
it
be
a
Rock
that
cannot
be
shaken
,
or
the
quick
Sand
that
cannot
bear
the
weight
of
it
.
Those
who
hear
the
Words
of
Christ
,
and
do
them
,
build
upon
a
Foundation
more
stable
than
the
Centre
;
the
perfect
Veracity
of
God
is
engaged
in
his
Promises
:
But
those
who
hear
without
doing
,
build
upon
the
sinking
Sand.
Carnal
Men
will
pretend
they
hope
for
Salvation
,
only
for
the
infinite
Mercies
of
God
,
and
Merits
of
Christ
:
'T
is
true
,
these
are
Eternal
Foundations
;
but
to
secure
a
Building
,
the
Superstructure
must
be
strongly
fasten'd
to
the
Foundation
,
or
it
cannot
resist
a
Storm
.
If
we
are
not
united
to
Christ
by
the
sanctifying
Spirit
,
and
a
purifying
Faith
,
our
Hopes
will
deceive
us
.
When
Sin
has
dominion
,
which
is
certainly
discovered
by
the
habitual
course
of
Mens
Lives
,
when
there
is
a
remanent
affection
to
it
in
Mens
Hearts
,
which
is
known
by
their
reflections
upon
past
Sins
with
pleasure
,
and
the
prospect
of
future
Sins
with
desire
,
their
Hope
is
like
a
Spider's
web
,
that
can
bear
no
stress
.
Hope
is
subordinate
to
Faith
,
and
Faith
is
regulated
by
the
Promise
.
Some
believe
without
Hope
;
they
are
convinc'd
of
the
reality
of
the
Future
State
,
of
the
Eternal
Judgment
,
and
the
consequents
of
it
,
but
are
careless
and
desperate
in
their
wickedness
:
Others
hope
to
be
well
hereafter
without
belief
of
the
Gospel
.
Indeed
,
there
is
none
can
bear
up
under
despairing
Thoughts
,
when
they
are
raging
in
the
Breast
.
He
that
is
absolutely
and
with
consideration
hopeless
,
falls
upon
his
own
Sword
.
The
Tempter
deals
with
Sinners
according
to
their
conditions
:
If
they
are
swimming
in
Prosperity
,
he
stupifies
Conscience
,
and
induces
them
to
be
secure
;
if
they
are
sinking
in
deep
Distress
,
he
is
so
skilful
in
all
the
arts
of
aggravation
,
that
he
plunges
them
into
Despair
:
And
both
Temptations
are
fatal
;
but
the
most
perish
by
fallacious
hopes
.
'T
is
strange
,
that
the
greatest
number
of
Professors
are
more
unwilling
to
suspect
the
goodness
and
safety
of
their
condition
,
than
to
mistake
and
be
deceived
for
ever
.
But
they
are
so
strongly
allur'd
by
worldly
Objects
,
that
though
in
their
Lives
there
are
the
visible
marks
exclusive
of
Salvation
,
they
are
unconcerned
.
They
are
satisfi'd
with
carnal
vain
hopes
;
which
are
the
seed
of
all
Evils
committed
,
and
the
spring
of
all
Evils
suffered
.
Hope
that
should
incourage
Holiness
emboldens
Wickedness
,
and
that
should
lead
Men
to
Heaven
,
precipitates
them
into
Hell
.
How
great
will
their
fall
be
from
a
conceited
Heaven
into
a
real
Hell
.
Hope
,
of
all
the
Passions
,
is
the
most
calm
and
quiet
;
but
when
utterly
disappointed
in
a
matter
of
high
concernment
,
't
is
most
turbulent
;
for
the
consequent
Passions
,
Despair
,
Impatience
,
Sorrow
,
Rage
,
are
the
cruel
tormentors
of
the
Minds
of
Men.
Now
what
will
become
of
the
hope
of
the
Hypocrite
,
when
God
shall
take
away
his
Soul
?
He
may
feed
and
cherish
it
while
he
lives
,
but
in
the
fatal
moment
,
when
he
dyes
,
his
blazing
presumption
will
expire
,
not
to
be
reviv'd
for
ever
.
But
the
Righteous
has
hope
in
his
death
:
The
sanctified
Spirit
inspires
and
preserves
Life
in
it
,
till
't
is
consummate
in
that
Blessedness
that
exceeds
all
our
Desires
,
and
excludes
all
our
Fears
for
ever
.
2.
The
Hope
of
Glory
should
be
a
constant
and
commanding
motive
to
purifie
our selves
.
Hope
is
the
great
spring
of
actions
in
this
World
;
it
enters
into
all
our
designs
,
and
mixes
with
all
our
endeavours
.
The
Husbandman
ploughs
in
all
the
Frosts
and
Snows
to
which
he
is
exposed
,
in
hope
of
a
fruitful
Harvest
.
The
Mariner
sails
through
dangerous
Seas
,
often
inrag'd
with
Storms
and
Tempests
,
and
among
Rocks
and
Sands
,
for
a
hopeful
Venture
.
How
much
more
should
the
Hope
of
Heaven
make
us
active
and
ardent
in
seeking
for
it
;
considering
we
have
infinitely
greater
security
of
obtaining
it
,
the
Word
of
God
,
and
the
Object
is
above
all
comparison
with
the
things
of
this
World
.
Here
the
wisest
and
most
diligent
are
uncertain
to
obtain
their
Ends
,
the
trifles
which
they
earnestly
expect
,
and
are
certain
after
a
while
to
lose
them
:
But
if
we
in
the
first
place
seek
the
Kingdom
of
God
,
we
shall
certainly
obtain
it
,
and
't
is
unforfeitable
for
ever
.
I
will
conclude
with
the
efficacy
of
this
Argument
declar'd
by
the
Apostle
,
The
Grace
of
God
that
bringeth
Salvation
has
appeared
unto
all
Men
,
teaching
us
,
that
denying
Ungodliness
and
worldly
Lusts
,
we
should
live
godly
,
righteously
and
soberly
in
this
present
World
,
looking
for
that
blessed
hope
,
the
glorious
appearance
of
the
great
God
,
and
our
Saviour
Jesus
Christ
.
This
will
keep
us
stedfast
and
unmoveable
,
always
abounding
in
the
work
of
the
Lord
.
4.
The
Fear
of
God
is
a
Grace
of
excellent
efficacy
to
perfect
Holiness
in
us
:
'T
is
the
Apostle's
direction
,
perfecting
Holiness
in
the
fear
of
God
.
The
Divine
Wisdom
has
annex'd
Rewards
and
Punishments
to
strengthen
the
authority
of
the
Law
,
to
work
upon
Hope
and
Fear
,
which
are
the
secret
springs
of
Humane
Actions
;
and
for
the
Honour
of
his
Goodness
and
Justice
that
are
principally
exercised
in
his
Moral
Government
.
That
Hope
may
be
a
powerful
motive
to
do
our
Duty
,
and
Fear
a
strong
bridle
to
restrain
from
Sin
,
the
reward
must
exceed
all
the
temptations
of
Profit
,
or
Pleasure
,
or
Honour
,
that
can
accrue
by
transgressing
the
Law
,
and
the
penalty
of
all
the
Evils
that
may
be
inflicted
for
obedience
to
it
.
From
hence
it
is
,
that
divine
Hope
and
godly
Fear
have
such
a
commanding
conquering
power
in
the
Hearts
of
true
Believers
,
and
are
so
operative
in
their
Lives
,
that
they
will
not
neglect
their
Duty
to
avoid
the
greatest
Evil
,
nor
commit
a
Sin
to
obtain
the
greatest
Good
.
The
Grace
of
Fear
I
have
discours'd
of
in
another
place
,
and
shall
be
the
shorter
in
the
account
of
its
nature
,
and
cleansing
Vertue
here
.
Fear
introduces
serious
Religion
,
preserves
and
improves
it
:
'T
is
the
Principle
of
Conversion
to
God
,
and
knocks
at
the
door
of
the
Soul
,
that
Divine
Love
may
have
admission
into
it
:
It
arises
from
the
conviction
of
Guilt
,
and
the
apprehension
of
Judgment
that
follows
.
When
Paul
discoursed
of
Righteousness
,
and
Temperance
,
and
Judgment
to
come
,
Felix
trembled
:
The
Prisoner
,
with
the
assistance
of
Conscience
,
made
the
Judge
tremble
.
This
Fear
has
more
torment
than
reverence
.
According
to
the
greatness
and
nearness
of
an
Evil
,
and
the
apprehensions
of
it
,
the
stronger
is
the
Fear
.
In
the
turning
of
Sinners
,
the
impressions
of
it
are
different
:
Stronger
degrees
are
requisite
to
rouse
the
obdurate
,
and
to
make
them
fly
from
the
Wrath
to
come
.
The
Jaylor
surprised
with
Terrors
,
cryes
out
,
Sirs
,
what
shall
I
do
to
be
saved
?
'T
is
said
,
The
Lord
open'd
the
heart
of
Lydia
,
as
with
an
oyl'd
Key
;
but
an
Earthquake
was
necessary
to
open
the
Jaylors
.
Till
there
is
felt
something
more
tormenting
than
carnal
sweets
are
pleasing
,
Men
will
not
mortifie
their
Lusts.
One
will
not
suffer
a
part
of
his
Body
to
be
cut
off
,
unless
an
incureable
Gangrene
threatens
speedy
Death
▪
The
World
is
present
and
sensible
,
and
continually
diverts
men
from
the
consideration
of
their
Souls
,
unless
Eternal
things
are
by
a
strong
application
impress'd
on
their
Minds
.
Till
urged
by
the
Terrors
of
Everlasting
Death
,
they
will
reject
the
offers
of
Everlasting
Life
.
While
Carnal
Men
are
in
Prosperity
,
they
hate
Instruction
to
prevent
Sin
,
and
despise
Reproof
to
correct
Sin
,
they
slight
the
fearful
report
of
Thunder
,
and
do
no
more
tremble
at
the
Torments
of
Hell
,
threaten'd
in
the
Word
of
God
,
than
at
Squibs
and
Crackers
,
the
sport
of
Boys
.
But
in
sharp
Afflictions
,
and
the
approaches
of
Death
,
when
Conscience
draws
near
to
God's
Tribunal
,
it
becomes
bold
,
and
resumes
the
Government
,
and
calls
them
to
an
account
for
all
their
Rebellions
,
and
forces
them
to
Confess
what
they
would
fain
Conceal
,
their
fears
of
Eternal
Judgment
.
2.
Holy
Fear
preserves
and
increases
Religion
.
This
may
be
consider'd
as
it
includes
Reverence
of
God
,
with
Circumspection
and
Caution
.
The
Fear
of
Reverence
is
an
inseparable
Affection
and
Character
of
a
Saint
:
Hear
the
prayers
of
thy
servants
who
desire
to
fear
thy
name
.
The
desires
include
the
sincerity
of
this
Grace
,
in
opposition
to
Hypocrisie
and
pretences
,
for
they
are
the
unfeigned
Issues
of
the
Soul
:
and
the
freeness
of
the
Affection
in
opposition
to
Violence
and
Constraint
.
The
Name
of
God
implies
his
Excellent
Attributes
,
the
proper
Motives
of
Holy
Fear
.
His
Majesty
is
ador'd
by
the
Angels
in
their
humble
posture
before
his
high
Throne
.
His
Isa.
6.
Purity
,
wherein
God
does
so
excel
,
and
we
are
so
defective
,
excites
the
most
awful
respects
of
him
.
Who
would
not
fear
thee
,
for
thou
art
holy
?
Holy
and
reverend
is
his
name
.
His
Goodness
to
a
Holy
ingenuous
Soul
is
a
motive
of
fear
:
they
shall
fear
the
Lord
and
his
goodness
.
If
Fear
declines
and
slumbers
,
there
is
present
danger
of
losing
the
purest
sweetness
of
Love
and
Joy
that
proceed
from
intercourse
and
Communion
with
God
.
His
Omniscience
,
and
the
recompences
of
his
Justice
and
Power
keeps
the
Soul
Cautious
,
lest
we
should
offend
him
.
What
Stupidity
,
what
fury
,
to
provoke
so
dreadful
an
Adversary
,
who
can
dispatch
a
Sinner
to
the
Grave
and
Hell
in
a
Moment
?
Some
object
,
that
't
is
unsuitable
to
the
gracious
dispensation
of
the
Gospel
,
for
the
Children
of
God
to
reflect
upon
his
Terrible
Attributes
▪
But
are
they
wiser
than
God
,
who
uses
this
Discipline
as
Medicinal
,
either
to
prevent
▪
Sin
,
or
to
correct
them
into
their
Duty
:
Are
they
more
Evangelical
than
our
Saviour
,
who
counsell'd
his
Disciples
,
I
say
unto
you
my
friends
,
be
not
afraid
of
them
that
can
kill
the
body
,
and
after
that
,
have
no
more
that
they
can
do
?
But
I
will
forewarn
you
whom
you
shall
fear
,
fear
him
which
after
he
hath
kill'd
,
hath
power
to
cast
into
hell
,
I
say
unto
you
fear
him
.
Are
they
more
Spiritual
than
St.
Paul
,
who
from
the
Consideration
of
our
being
accountable
for
all
things
done
in
the
Body
,
before
the
inlightned
Tribunal
of
Christ
,
infers
,
Knowing
therefore
the
terror
of
the
Lord
,
we
perswade
men
.
This
Influenc'd
him
to
a
zealous
discharge
of
his
Duty
.
It
may
seem
very
difficult
to
reconcile
the
exercise
of
holy
Fear
,
with
Faith
,
and
the
Sanctified
Affections
of
Love
,
Hope
,
and
Joy
.
But
it
will
appear
they
are
very
consistent
.
1.
Fear
is
the
product
of
Faith
:
and
assurance
of
God's
Favour
is
preserved
by
the
Fear
of
his
Displeasure
.
Fear
is
not
contrary
to
Faith
,
but
to
Presumption
:
Be
not
high-minded
,
but
fear
.
A
jealousie
of
our selves
,
lest
we
should
provoke
God
,
is
joyn'd
with
a
more
entire
and
pure
Trust
in
his
Grace
and
Mercy
.
2.
The
Love
and
Fear
of
God
,
have
a
mutual
Causality
on
each
other
.
The
Love
of
God
excites
Thoughts
of
his
continual
Presence
and
Perfections
,
that
cause
an
awful
esteem
of
him
,
by
which
Love
is
maintain'd
.
Desires
proceed
from
Love
,
and
't
is
express'd
in
the
forecited
place
,
thy
Servants
who
desire
to
fear
thy
Name
.
The
fear
of
the
Lord
is
their
Treasure
,
not
their
Torment
,
for
their
fear
to
Offend
him
,
is
from
their
pure
Love
to
Please
him
.
Indeed
servile
Fear
,
that
is
meerly
from
the
consideration
of
his
Anger
and
Power
,
is
consistent
with
the
Love
of
Sin
,
and
inconsistent
with
the
Love
of
God
:
't
is
a
judicial
and
violent
impression
on
Conscience
,
that
Carnal
Men
would
sain
deface
,
that
they
might
freely
enjoy
their
desir'd
Objects
,
and
't
is
by
Fits
,
for
God
sometimes
thunders
in
the
Conscience
as
well
as
in
the
Air.
But
filial
Fear
is
the
Habitual
Constitution
of
a
Saint
,
he
is
voluntary
and
active
to
preserve
it
in
continual
Exercise
.
3.
The
Fear
of
God
,
and
Hope
,
are
joyn'd
in
Scripture
,
and
in
the
Hearts
of
Believers
.
The
Lord
delights
in
those
that
fear
him
,
and
hope
in
his
mercy
.
Fear
and
Hope
contemper
each
other
:
Fear
without
Hope
is
slavish
,
and
Hope
without
Fear
is
secure
.
As
the
growth
of
things
in
Nature
,
Flowers
and
Fruits
,
is
from
the
heat
of
the
Days
,
and
the
cold
moisture
of
the
Nights
,
so
growth
in
Grace
is
by
the
warm
encouragements
of
Hope
,
and
the
chilling
influence
of
Fear
.
A
regular
Hope
in
the
Promises
,
is
joyn'd
with
an
humble
Fear
and
Subjection
to
his
Commands
.
4.
Holy
Fear
is
mixed
with
Joy
.
Serve
the
Lord
with
fear
,
and
rejoyce
with
trembling
.
Carnal
Joy
,
and
Carnal
Fear
and
Sorrow
,
are
contrary
Extremes
that
proceed
from
contrary
Causes
.
A
prosperous
State
in
this
World
,
and
the
Satisfaction
of
the
Sensual
Desires
,
is
the
root
from
whence
carnal
Joy
springs
,
and
is
nourisht
:
and
the
being
deprived
of
Temporal
good
things
,
disabled
by
Sickness
to
enjoy
them
,
or
the
prospect
of
some
imminent
▪
Disaster
,
are
the
cause
of
Fear
and
Guilt
.
But
the
exercise
of
Spiritual
Joy
and
Holy
Fear
are
consistent
at
the
same
time
:
for
the
serious
reflection
on
the
Divine
Attributes
,
excite
both
those
Affections
.
We
read
that
when
Mary
Magdalen
,
with
the
other
Mary
,
came
to
the
Sepulchre
of
Christ
,
at
the
bright
appearance
of
an
Angel
that
declar'd
his
Resurrection
,
they
went
away
with
fear
and
great
joy
.
Sinful
Affections
are
opposite
to
Grace
,
but
Gracious
Affections
are
inseparable
.
The
fear
of
offending
God
is
a
preservative
of
our
Joy
in
him
:
as
a
Hedge
of
Thorns
is
a
Fence
to
a
Garden
of
Roses
.
In
the
Kingdom
of
Love
and
Joy
,
the
Reverent
Fear
of
God
is
in
its
Exaltation
.
2.
There
is
a
Fear
of
Caution
,
that
is
always
joyn'd
with
the
other
,
and
excites
us
to
walk
circumspectly
and
exactly
,
that
we
may
be
always
approved
and
accepted
of
God
.
The
fear
of
the
Lord
is
clean
,
effectively
.
This
will
prevent
secret
Sins
,
which
are
only
known
to
God
.
Thou
shalt
not
curse
the
deaf
,
nor
lay
a
stumbling-block
before
the
blind
,
but
fear
the
Lord
.
Fear
is
an
Internal
Guardian
,
that
keeps
the
Heart
pure
,
of
which
God
is
the
inspector
and
judge
.
It
will
not
suffer
us
to
Sin
freely
in
Thought
,
nor
foully
in
Act.
When
Fear
draws
the
Lines
of
our
Duty
,
our
Steps
will
be
Regular
.
Fear
keeps
us
close
to
God
,
by
the
perswasion
of
his
All-seeing
Eye
,
and
is
oppos'd
to
the
forgetfulness
of
God
,
the
cause
of
all
the
Errors
of
our
Lives
.
Holy
Fear
will
make
us
to
perform
our
Duty
in
those
degrees
that
are
commanded
,
to
please
God
.
'T
is
the
Principle
of
Perseverance
:
thus
God
assures
his
People
,
I
will
put
my
fear
in
their
hearts
,
and
they
shall
never
depart
from
me
.
The
Causes
of
back-sliding
are
Allurements
and
Terrors
:
pleasant
Temptations
sometimes
so
strongly
insinuate
into
the
Affections
,
that
Love
calls
in
Fear
to
its
Assistance
to
repel
them
;
for
strong
Fear
and
Delight
are
inconsistent
.
If
Terrors
are
objected
to
drive
us
from
our
Duty
,
the
greater
Fear
will
over-rule
the
less
;
the
Fear
of
God
will
expel
the
fearfulness
of
Man
:
For
the
most
flaming
Anger
of
Men
is
more
tolerable
,
than
a
spark
of
his
Displeasure
.
From
hence
't
is
evident
,
that
the
Fear
of
God
is
the
Fountain
of
heroick
Courage
,
and
fortifies
the
Spirit
,
that
the
threatenings
of
Men
cannot
supplant
our
constancy
.
If
our
residence
were
perpetual
in
this
World
,
it
were
a
point
of
Wisdom
to
secure
the
Favour
of
Men
;
but
since
we
must
shortly
dye
,
as
surely
as
we
live
,
't
is
extreme
folly
,
by
compliance
and
low
respects
to
Men
,
to
lose
our
interest
in
God
,
and
provoke
him
,
with
whom
we
must
be
either
in
his
favourable
and
felicitating
presence
,
or
in
his
terrible
presence
for
ever
.
The
Rage
of
Man
cannot
reach
beyond
the
Grave
,
but
the
Wrath
of
God
extends
to
Eternity
.
'T
is
a
fearful
thing
to
fall
into
the
hands
of
the
living
God
,
who
lives
for
ever
,
and
can
punish
for
ever
.
Let
us
therefore
be
exhorted
to
pass
the
time
of
our
sojourning
in
fear
.
Temptations
are
frequent
,
and
we
are
frail
,
and
are
never
safe
without
circumspection
.
The
Fear
of
God
is
the
beginning
of
Wisdom
;
the
principal
part
of
it
.
Wisdom
is
not
imployed
about
trivial
things
,
but
affairs
of
moment
.
Now
what
is
there
of
such
consequence
in
the
World
,
as
the
directing
the
Soul
to
Eternal
Blessedness
?
How
to
escape
the
most
imminent
and
destructive
Evil
,
and
to
obtain
the
most
desirable
Good
.
Indeed
the
Passion
of
Fear
,
when
exorbitant
and
overwhelming
,
causes
a
wretched
neglect
of
the
means
of
Salvation
.
If
a
Ship
springs
a
leak
,
and
the
Waters
pour
faster
into
it
,
than
the
Mariners
can
pump
it
out
,
and
they
see
nothing
but
the
Sea
ready
to
swallow
them
up
,
their
Hearts
and
Hands
faint
,
and
they
give
over
all
labour
.
If
Men
are
desperate
,
they
will
be
disobedient
:
But
we
can
never
raise
our
Fears
of
God
too
high
,
if
we
retain
a
firm
belief
of
his
Mercy
that
rejoices
over
Judgment
.
This
will
not
infringe
our
Liberty
,
but
inlarge
it
;
for
't
is
the
most
ignominious
slavery
to
be
under
the
dominion
of
Sin
,
and
the
just
apprehensions
of
its
terrible
Consequences
.
The
Fear
of
God
ingages
him
to
be
our
Friend
,
and
rescues
us
from
all
the
perplexities
to
which
we
are
lyable
in
this
open
slate
.
Many
Sins
are
committed
for
the
fear
of
the
Anger
of
Men
,
and
presumption
of
the
Mercy
of
God
;
but
't
is
often
found
that
a
Religious
Constancy
gains
more
Friends
than
Carnal
Obsequiousness
.
When
a
Man's
ways
please
the
Lord
,
he
will
make
his
enemies
to
be
at
peace
with
him
.
Especially
in
all
acts
of
Worship
,
this
Grace
should
be
in
its
highest
exercise
.
'T
is
the
Apostle's
direction
,
Let
us
draw
near
with
reverence
and
godly
fear
,
for
our
God
is
a
consuming
fire
.
We
must
solemnly
consider
the
Greatness
of
God
,
who
dwells
in
Light
inaccessible
,
and
is
a
consuming
Fire
to
all
that
disparage
him
by
slight
and
careless
Addresses
.
Shall
not
his
Excellency
make
us
afraid
?
In
Prayer
let
us
draw
near
to
his
Throne
in
the
deepest
sense
of
our
meanness
and
unworthiness
;
and
tremble
at
the
hearing
of
his
Word
.
This
dispositin
will
make
us
acceptable
in
his
Eyes
.
The
Lord
saith
,
The
Heaven
is
my
throne
,
and
the
Earth
is
my
footstool
;
to
him
will
I
look
,
who
is
poor
and
of
a
contrite
spirit
,
and
trembles
at
my
word
.
And
in
times
of
Temptation
,
when
pleasing
Lusts
are
imperious
and
violent
,
then
't
is
necessary
to
controul
them
by
the
fearful
remembrance
,
that
for
all
these
things
God
will
bring
us
to
Judgment
.
This
will
clear
the
Mind
from
the
eclipses
and
clouds
of
the
Carnal
Passions
,
and
keep
the
Senses
under
the
dominion
of
the
superiour
and
surer
Faculties
.
Blessed
is
the
Man
that
fears
always
,
that
is
continually
vigilant
in
secret
and
society
;
who
considers
that
God's
Eyes
are
always
upon
him
,
in
order
to
Judgment
,
and
whose
Eyes
are
always
upon
God
,
in
order
to
Acceptance
.
CHAP.
X.
The
Promise
,
that
God
will
be
our
Father
,
a
powerful
inducement
to
strive
after
the
Perfection
of
Holiness
.
The
dignity
and
happiness
of
the
Relation
.
The
Pardon
of
Sin
,
an
adoptive
freedom
in
Prayer
,
an
interest
in
the
Eternal
Inheritance
,
are
the
Priviledges
of
God's
Children
.
The
influence
of
this
Relation
to
make
us
entirely
holy
considered
.
An
Inquiry
whether
we
are
proceeding
to
Perfection
.
The
vanquishing
Sin
,
an
indication
of
the
Power
of
Grace
.
The
habitual
frame
of
the
Heart
,
and
fixed
regularity
of
the
Life
,
discovers
our
progress
in
Holiness
.
According
to
our
Love
to
God
,
and
things
that
have
the
nearest
resemblance
to
him
,
we
may
judge
of
our
Spirituality
.
The
Spiritual
Law
of
God
,
the
Spiritual
Worship
of
God
,
the
Spiritual
Image
of
God
in
the
Saints
,
are
the
principal
Objects
of
the
Love
of
the
Spiritually-minded
.
To
preserve
an
equal
temper
of
Mind
in
the
changes
of
the
present
state
,
discover
excellent
degrees
of
Holiness
.
I
Am
now
come
to
the
Third
General
Head
,
the
Motives
to
inforce
the
Duty
of
striving
after
pure
and
perfect
Holiness
;
the
Promises
specified
in
the
antecedent
Chapter
,
That
the
Lord
Almighty
will
receive
us
,
and
we
shall
be
his
Sons
and
Daughters
;
that
he
will
dwell
in
us
,
his
living
Temples
,
and
walk
in
us
.
This
divine
Relation
and
Communion
the
consequent
of
it
,
should
keep
the
state
of
Perfection
always
in
our
design
and
view
,
and
inspire
us
with
unchangable
resolutions
to
endeavour
the
obtaining
it
.
I
will
consider
the
Dignity
and
Happiness
of
this
Relation
.
1.
The
Dignity
.
Secular
Nobility
that
is
transfused
from
the
Veins
of
Progenitors
into
the
Veins
of
their
Progeny
,
derives
its
lustre
from
Flesh
and
Blood
;
and
the
glory
of
the
Flesh
is
like
the
flower
of
the
Grass
,
so
despicably
mean
and
fading
.
A
Family
that
is
distinguish'd
by
an
illustrious
Lineage
,
if
not
qualified
with
internal
vertuous
Dispositions
becoming
their
Extraction
,
is
of
no
value
,
but
in
the
vain
fancies
of
Men
:
But
the
Relation
to
God
as
our
Father
,
confers
an
Honour
substantial
and
durable
,
in
comparison
whereof
all
the
magnificent
Titles
in
this
World
are
but
Shadows
,
and
Smoak
,
and
Dreams
.
We
are
in
a
state
of
Union
with
the
incarnate
Son
of
God
,
and
in
that
respect
dignified
above
the
Angles
;
for
their
Lord
is
our
Brother
.
We
are
made
partakers
of
the
Life
and
Likeness
of
God
,
and
Heirs
of
his
Kingdom
.
This
Dignity
is
truly
divine
,
and
of
more
value
than
Soveraignty
over
the
Principalities
and
Powers
of
Darkness
.
Our
Saviour
speaks
to
his
Disciples
,
In
this
rejoice
not
,
that
Spirits
are
subject
to
you
,
but
rather
rejoice
that
your
names
are
written
in
Heaven
.
2.
The
Happiness
of
this
Relation
will
appear
in
the
Priviledges
that
are
consequent
,
and
comprehensive
of
all
Blessings
.
(
1.
)
The
title
of
a
Son
has
annex'd
to
it
the
promise
of
the
Pardon
of
Sin
.
This
is
declar'd
by
God
himself
,
I
will
Mal.
3.
17.
spare
them
as
a
Father
spares
his
Son
that
serves
him
.
There
are
spots
in
the
best
of
God's
Children
.
'T
is
equally
impossible
,
there
should
be
absolutely
pure
Vertues
in
the
state
of
Grace
,
as
unmixed
Elements
in
the
state
of
Nature
:
But
our
Frailties
lamented
and
striven
against
,
rather
move
his
Compassion
,
than
severe
Displeasure
.
Sins
of
a
heinous
Nature
presumptuously
committed
,
retracted
by
Repentance
,
are
not
excepted
from
his
pardoning
Mercy
.
Of
this
there
is
the
most
comfortable
assurance
in
David's
case
:
For
after
his
complicated
Sin
,
when
he
was
melted
in
Tears
of
Contrition
,
God
sealed
his
Pardon
,
and
sent
the
notice
of
it
by
Nathan
the
Prophet
.
God
was
so
entirely
reconcil'd
to
him
,
that
after
his
Death
he
gave
this
Testimony
of
him
,
That
David
did
that
which
was
right
in
the
sight
of
the
Lord
,
and
turned
not
from
any
thing
,
that
he
commanded
him
,
all
the
days
of
his
Life
,
except
in
the
matter
of
Uriah
:
He
would
not
name
that
Sin
of
so
high
a
Provocation
.
The
Pardon
of
Sin
is
attended
with
all
the
most
excellent
Blessings
,
the
testimonies
of
his
Favour
.
Guilt
seals
the
fountain
,
and
stops
the
current
of
Mercies
;
it
exposes
us
to
the
Terrors
of
the
Lord
.
If
Sin
be
pardon'd
,
Peace
of
Conscience
is
a
Rain-bow
of
Tranquility
in
the
storms
of
outward
Evils
.
If
Guilt
be
not
abolish'd
,
a
Sinner
in
the
most
shining
Prosperity
,
has
fearful
darkness
within
.
(
2.
)
This
Relation
gives
us
an
adoptive
freedom
,
and
joyful
access
to
God
in
Prayer
.
God
,
upon
his
Throne
of
Glory
,
or
his
Throne
of
Judgment
,
strikes
us
with
Terror
;
but
upon
the
Throne
of
Grace
,
as
our
Father
,
invites
our
Addresses
.
The
Apostle
incourages
us
to
come
with
boldness
to
the
Throne
of
Grace
,
or
Grace
upon
the
Throne
,
dispensing
Grace
and
Mercy
in
time
of
need
.
We
stand
in
need
of
Mercy
to
pardon
,
and
Grace
to
preserve
us
from
Sin
,
of
Counsel
and
Comfort
in
our
various
Exigencies
,
and
our
Heavenly
Father
is
able
and
ready
to
grant
our
Requests
.
'T
is
the
Law
of
Heaven
,
that
Blessings
are
to
be
obtained
by
Prayer
;
for
that
is
the
homage
due
to
God's
eternal
Greatness
;
't
is
the
acknowledgment
of
his
All-sufficiency
,
that
he
can
supply
all
our
Wants
,
satisfie
our
Desires
,
allay
our
Sorrows
,
subdue
our
Fears
;
't
is
the
glorifying
his
Mercy
that
inclines
him
to
relieve
the
miserable
,
and
unworthy
of
his
Benefits
.
The
whole
Trinity
affords
incouragement
to
our
Faith
in
humble
Prayer
.
The
Mercy
of
the
Father
who
receives
them
,
the
Merits
of
the
Son
who
presents
them
,
and
the
assistance
of
the
Holy
Spirit
who
indites
them
.
If
we
come
jealous
as
Strangers
,
or
fearful
as
Slaves
,
and
not
with
a
Filial
freedom
and
relyance
,
we
disparage
his
Love
and
Power
.
A
regular
trust
,
of
Benignity
in
the
giver
,
and
distant
from
all
presumption
of
Merits
in
the
receiver
,
is
very
honourable
to
God
,
and
beneficial
to
us
.
Our
Saviour
confirms
our
Hope
by
a
powerful
Argument
;
If
you
that
are
evil
know
how
to
give
good
gifts
to
your
Children
,
how
much
more
shall
your
heavenly
Father
give
good
things
to
them
that
ask
him
?
The
deduction
is
with
convincing
force
and
evidence
:
If
the
Natural
Love
of
a
Father
be
so
deeply
planted
in
his
Heart
,
that
't
is
prodigious
if
any
deny
necessary
support
to
their
Children
;
can
you
suspect
that
God
will
not
supply
the
wants
of
his
Children
?
An
Earthly
Parent
may
be
unnatural
,
or
unable
to
relieve
a
Child
;
but
in
our
Heavenly
Father
,
Love
and
Power
are
truly
infinite
.
The
stedfast
belief
of
this
,
is
the
soveraign
Cure
of
piercing
Cares
,
the
great
Composer
of
our
distracted
Passions
.
'T
is
the
Apostle's
Counsel
,
Be
in
nothing
careful
,
but
let
your
requests
be
made
known
with
thanksgiving
,
and
the
Peace
of
God
that
passes
understanding
,
shall
keep
your
hearts
.
There
is
no
Blessing
so
great
,
no
Evil
so
small
,
but
we
may
pray
in
Faith
to
God
,
to
bestow
the
one
,
and
remove
the
other
.
Unvaluable
Priviledge
!
He
protects
them
from
Dangers
,
relieves
them
in
their
Troubles
,
and
releases
them
out
of
Troubles
.
His
Eye
is
intent
upon
the
Righteous
;
his
Ear
is
open
,
and
inclined
to
hear
their
cry
;
his
Hand
is
as
ready
as
powerful
to
deliver
them
from
Death
:
David
saith
,
I
have
set
the
Lord
always
before
me
:
He
is
at
my
right-hand
,
I
shall
not
be
moved
.
In
all
his
Combats
,
God
Magnum
spectuculum
videre
Deum
armatum
pro
te
.
Aug.
Ps.
34.
appear'd
as
his
second
:
When
his
Dangers
were
extream
,
the
sorrows
of
Death
incompassed
him
,
he
dispatches
a
Prayer
to
Heaven
for
speedy
relief
;
and
God
appear'd
in
Arms
for
his
defence
.
I
shall
add
for
our
Direction
and
Comfort
,
that
the
Love
and
Providence
of
God
is
often
as
visible
to
the
inlightned
Mind
,
in
denying
some
Petitions
of
his
Children
,
as
in
granting
others
.
Sometimes
Et
cum
oras
,
magna
ora
,
id
est
,
ea
quae
sunt
aeterna
,
non
quae
caduca
:
Ista
oratio
ad
Deum
non
pervenit
,
non
audit
Deus
,
nisi
quod
dignum
ducit
suis
beneficiis
.
Amb.
they
play
for
temporal
things
,
unbecoming
their
alliance
with
God
,
and
their
interest
in
his
special
Favour
.
'T
is
recorded
of
that
Wise
Theban
,
Epaminondas
,
that
when
a
Friend
,
greatly
in
his
Esteem
,
requested
his
Favour
to
release
a
mean
Fellow
,
imprisoned
for
a
Crime
,
he
denyed
him
;
and
afterward
released
him
at
the
desire
of
a
despicable
Person
;
and
gave
this
Reason
,
That
was
not
a
Favour
in
proportion
to
the
Dignity
of
Pelopidas
,
but
suitable
to
the
Quality
of
the
other
Petitioner
.
Thus
the
Children
of
this
World
,
who
believe
no
other
Happiness
,
but
the
enjoyment
of
temporal
things
,
sometimes
obtain
their
Desires
▪
but
the
Children
of
Light
are
not
heard
in
their
Prayers
for
them
;
they
being
unsuitable
to
their
Heavenly
Dignity
,
and
not
the
sure
signs
of
God's
Favour
.
Sometimes
,
by
mistakes
,
they
pray
for
things
prejudicial
to
their
Salvation
▪
and
it
would
be
a
severe
Judgment
,
if
God
should
bestow
them
.
We
read
of
the
possess'd
Person
in
the
Gospel
,
that
the
evil
Spirit
made
use
of
his
Tongue
to
request
our
Saviour
,
that
he
would
not
torment
him
;
that
is
,
not
expel
him
from
his
habitation
.
Thus
the
Carnal
part
,
incens'd
by
the
Tempter
,
is
often
clamorous
to
obtain
as
a
Benefit
,
that
which
would
be
hurtful
to
the
Soul
,
and
God
is
merciful
in
the
denyal
.
We
know
not
what
to
ask
,
but
our
Heavenly
Father
knows
what
to
give
.
Sometimes
God
bestows
equivalent
or
better
Blessings
than
what
his
Children
pray
for
.
If
God
gives
Contentment
with
Poverty
,
't
is
equivalent
to
Riches
;
if
Patience
with
Sickness
,
't
is
better
than
Health
;
if
eternal
Life
in
Heaven
,
't
is
infinitely
better
than
a
long
Life
on
Earth
.
He
did
not
preserve
the
Martyrs
from
Martyres
non
eripuit
,
nunquid
deseruit
?
the
Flames
,
nor
forsake
them
in
the
Flames
,
but
in
those
fiery
Chariots
convey'd
them
to
Heaven
.
Briefly
,
God
never
denies
or
delays
to
grant
the
Petitions
of
his
Children
,
but
for
a
greater
Good
to
them
:
He
always
hears
their
main
Desires
;
that
is
,
bestows
such
Blessings
as
are
most
conducive
for
his
Glory
,
and
their
Good
.
This
is
the
principal
Petition
of
the
Saints
,
in
conformity
to
Christ
in
his
exigency
;
he
prayed
to
be
saved
from
the
approaching
hour
of
his
terrible
sufferings
;
but
subordinately
to
a
higher
request
,
Father
glorify
thy
name
.
Lastly
,
The
Relation
of
Children
to
God
,
is
not
an
Empty
Title
,
but
includes
an
Interest
in
the
Eternal
Inheritance
.
The
Apostle
infers
,
If
sons
,
then
heirs
,
heirs
of
God
,
co-heirs
with
Christ
.
The
Sons
of
Earthly
Parents
cannot
all
inherit
:
the
Eldest
is
the
Heir
,
to
maintain
the
Splendour
and
State
of
the
Family
;
and
the
Younger
have
often
but
thin
Provision
.
If
a
Kingdom
be
the
Inheritance
,
't
is
appropriated
to
one
:
the
Throne
is
incommunicable
.
When
Pharaoh
made
Joseph
Viceroy
of
Egypt
,
he
reserv'd
the
Throne
to
himself
:
In
the
throne
I
will
be
greater
than
thou
.
But
all
the
Saints
are
Kings
.
Our
Saviour
comforts
his
Disciples
,
fear
not
little
flock
,
't
is
your
Fathers
good
pleasure
to
give
you
the
Kingdom
:
and
his
Power
is
equal
to
his
Pleasure
.
They
are
the
Children
of
the
King
and
Kingdom
of
Heaven
.
The
Kingdom
,
with
a
Note
of
Excellency
,
in
Comparison
of
it
,
all
the
Kingdoms
of
this
World
,
in
their
blazing
Glory
are
but
a
faint
Figure
and
a
Foil
.
Transcendent
Priviledge
▪
Infinite
Bounty
!
All
the
Conceptions
we
can
form
of
Happiness
are
eminently
in
God
.
He
is
the
Glory
,
the
Joy
,
the
Perfection
,
the
Satisfaction
of
Intelligent
Creatures
.
He
alone
can
fill
the
Capacity
of
Comprehensive
Immortal
Spirits
.
He
is
their
Eternal
and
Entire
Inheritance
,
possess'd
equally
by
all
,
without
diminution
to
any
.
As
the
Light
of
the
World
is
enjoyed
by
all
without
prejudice
to
any
:
according
to
the
Apostles
Expression
,
The
Inheritance
of
the
Saints
in
Light
.
The
Eternal
Enjoyment
of
God
,
excludes
all
Fears
of
losing
it
:
there
is
a
perpetual
security
from
all
change
and
separation
:
and
excludes
all
possible
desires
of
a
better
State
.
Without
Divine
Revelation
we
could
never
have
had
any
discovery
of
this
Super-natural
Blessedness
.
The
Apostle
prays
for
the
Ephesians
,
that
the
God
of
our
Lord
Jesus
Christ
,
the
Father
of
Glory
,
would
give
unto
them
the
Spirit
of
Wisdom
and
Revelation
,
in
the
knowledge
of
him
,
the
eyes
of
their
understanding
being
inlightned
,
that
they
may
know
what
is
the
hope
of
his
calling
,
and
what
is
the
riches
of
the
glory
of
his
Inheritance
in
the
Saints
.
God
is
infinitely
Rich
in
his
Perfections
,
in
Mercy
,
in
Wisdom
and
Power
,
and
as
the
Father
said
to
his
Son
in
the
Gospel
,
Son
all
that
I
have
is
thine
;
so
all
his
Attributes
are
exercis'd
for
the
happiness
of
his
Children
.
The
difference
is
observable
between
an
Earthly
Inheritance
,
and
the
Heavenly
.
For
Estates
and
Honours
,
conveyed
by
Descent
,
are
not
possess'd
till
the
death
of
the
Fathers
,
but
we
partake
of
the
heavenly
Inheritance
because
our
Father
lives
:
and
we
must
dye
that
we
may
enjoy
it
:
for
flesh
and
blood
cannot
inherit
the
kingdom
of
Heaven
.
What
manner
of
love
is
it
,
that
we
should
be
the
Sons
of
God
?
When
Pharaoh's
Daughter
compassionately
preserved
Moses
,
an
expos'd
Infant
,
and
adopted
him
to
be
her
Son
,
't
was
rare
and
wonderful
Goodness
.
The
Priviledge
was
so
high
,
that
the
Self-denial
of
Moses
is
Recorded
with
this
Illustrious
proof
of
it
,
that
he
refus'd
to
be
call'd
the
son
of
Pharaohs
daughter
.
But
she
had
no
Son
of
her
own
.
Adoption
is
a
Legal
Supply
,
for
the
want
of
Natural
Progeny
.
But
God
had
an
Eternal
Son
the
Heir
of
his
Love
and
Glory
,
the
adequate
Object
of
his
Complacency
,
yet
he
raised
us
to
so
near
an
Alliance
.
Men
adopt
Sons
for
their
Support
and
Comfort
,
and
usually
those
in
whom
some
praise-worthy
qualities
appear
.
God
did
not
want
a
Son
,
but
we
wanted
a
Father
:
in
thee
the
fatherless
find
mercy
.
There
was
nothing
in
us
but
Sin
and
Misery
,
an
occasion
of
his
Mercy
.
'T
is
added
by
the
Apostle
,
we
are
coheirs
with
Christ
.
This
may
seem
to
be
a
Usurpation
upon
his
Prerogative
,
who
is
invested
with
the
Supremacy
of
Heaven
.
But
this
is
easily
clear'd
,
by
considering
that
Christ
has
a
double
Title
to
the
Inheritance
:
1.
A
Natural
Title
as
the
Son
of
God
,
in
a
transcendent
and
peculiar
manner
.
From
Eternity
there
was
a
mutual
Possession
of
the
Father
and
the
Son
,
wherein
their
Blessedness
consists
.
This
Title
is
singular
and
incommunicable
.
2.
An
acquir'd
Title
by
his
Meritorious
Obedience
and
Sufferings
.
Therefore
God
has
exalted
him
above
all
Eph.
1.
21.
principality
and
power
,
and
might
and
dominion
,
and
every
name
that
is
nam'd
,
not
only
in
this
world
,
but
in
that
to
come
.
And
such
is
his
astonishing
Love
,
he
associates
us
with
him
in
this
Title
:
he
communicates
a
right
to
us
in
his
Kingdom
,
by
the
Merits
of
his
Death
,
and
introduces
us
into
Possession
by
his
Mediation
.
His
Glory
is
consistent
with
ours
and
inseparable
from
ours
:
for
when
the
Head
is
Crown'd
,
the
Members
Reign
.
The
Saints
sit
down
with
him
in
his
throne
,
as
he
is
set
down
on
his
Fathers
Throne
.
2.
Let
us
now
consider
how
influential
this
Priviledge
is
,
to
make
us
intirely
Holy
.
1.
'T
is
most
worthy
of
observation
,
that
God
,
who
might
by
meer
Empire
and
Authority
command
us
to
do
our
Duty
,
is
pleased
by
gracious
inducements
to
endear
our
Duty
to
us
.
He
might
by
Dominion
and
Power
Constrain
us
,
but
he
is
pleased
by
the
sweetest
Affections
to
allure
us
.
A
wise
Prince
,
according
to
the
Rules
of
true
Policy
,
will
rather
govern
by
Love
than
Fear
:
for
his
Safety
and
Tranquility
is
more
preserv'd
by
it
.
Fear
may
secure
him
from
open
Rebellions
and
Assaults
:
but
Love
from
secret
Underminings
,
from
Treachery
and
Poison
.
'T
is
true
,
there
is
no
such
Motive
inclines
God
to
allure
our
Love
,
but
his
design
is
to
gain
our
hearts
to
Obey
him
,
that
he
may
Crown
our
Obedience
.
Fear
restrains
us
from
provoking
him
,
but
Love
makes
us
Active
and
Chearful
to
please
him
.
Now
what
can
be
a
more
powerful
Obligation
to
Love
him
,
than
the
receiving
us
into
the
high
and
dear
Relation
of
his
Children
?
If
we
look
up
to
God
,
and
down
upon
our selves
,
we
shall
be
struck
with
equal
Admiration
and
Confusion
.
There
is
a
rare
and
most
affecting
Example
of
humble
Thankfulness
Recorded
in
Scripture
,
when
David
said
to
Mephibosheth
,
Fear
2
Sam.
9.
7
,
8.
not
,
I
will
surely
shew
thee
kindness
for
Jonathan
thy
fathers
sake
,
and
will
restore
thee
the
land
of
Saul
thy
father
,
and
thou
shalt
eat
bread
at
my
table
continually
;
he
bowed
himself
and
said
,
What
is
thy
Servant
,
that
thou
shouldst
look
on
such
a
dead
Dog
as
I
am
?
Mephibosheth
was
of
Royal
Extraction
,
and
the
Son
of
Jonathan
,
who
infinitely
deserv'd
of
David
,
yet
how
does
he
vilifie
himself
to
magnifie
the
King's
Favour
?
What
an
extream
disparity
is
there
between
the
Kindness
of
David
,
and
the
condescending
compassionate
Love
of
God
?
He
is
the
High
and
Holy
One
;
we
were
Enemies
to
him
,
and
had
our
Portion
with
Dragons
,
yet
he
has
received
us
into
his
Family
,
and
adopted
us
into
the
Line
of
Heaven
.
2.
Consider
,
the
Promises
so
exceeding
great
and
precious
,
so
stable
and
sure
,
are
conditional
,
and
not
to
be
obtain'd
without
consent
to
the
terms
specified
in
them
.
The
Promises
of
the
Gospel
are
most
free
in
their
original
and
rise
,
the
Love
of
God
;
but
their
performance
is
suspended
upon
such
terms
,
as
the
bountiful
God
requires
of
us
.
'T
is
true
,
his
Grace
assists
us
to
perform
them
,
and
the
performance
is
for
the
full
and
final
Glory
of
his
Grace
:
But
the
Conditions
are
indispensably
requir'd
.
The
terms
of
the
Gospel
are
as
strictly
enjoyn'd
to
our
obtaining
Salvation
,
as
the
terms
of
the
Law
were
to
preserve
the
happy
Life
of
Man
in
Paradise
.
'T
is
not
within
the
compass
of
Omnipotence
,
to
admit
us
to
partake
of
Adoption
and
Communion
with
God
,
without
our
being
cleansed
from
Sin
,
and
being
changed
into
the
Image
of
God
.
It
would
disparage
the
unspotted
Holiness
of
God
to
take
one
into
Sonship
,
and
to
manifest
his
complacential
Love
in
him
,
that
continues
in
the
state
of
polluted
Nature
.
While
Men
are
alienated
from
the
Life
of
God
,
they
cannot
have
a
Filial
Relation
to
him
:
For
God
cannot
deny
himself
,
neither
can
there
be
Communion
with
him
.
We
are
directed
to
draw
near
to
God
,
and
he
will
draw
near
to
us
;
but
we
must
cleanse
our
hands
,
and
purifie
our
hearts
.
St.
John
declares
the
Heavenly
Priviledge
of
Christians
,
Truly
our
Communion
is
with
the
Father
,
and
with
Jesus
Christ
;
and
he
declares
the
terms
of
it
,
If
we
walk
in
the
light
,
as
he
is
in
the
light
,
we
have
fellowship
one
with
another
.
Communion
implies
freedom
and
fruition
,
a
mutual
intercourse
of
Mercies
and
Duties
;
the
Soul
ascends
to
God
by
acts
of
Faith
and
Love
,
and
God
descends
into
the
Soul
by
excitations
of
Grace
,
and
influences
of
Joy
.
There
can
be
no
Love
without
Likeness
,
nor
Fellowship
without
Love
.
According
to
the
degrees
of
our
Holiness
,
the
more
exact
is
our
resemblance
of
God
,
and
the
more
clear
and
comfortable
is
the
evidence
of
our
Filial
Relation
to
him
.
Fire
is
more
clearly
discovered
by
Flame
,
than
by
a
little
Heat
;
so
Grace
is
most
conspicuous
in
the
view
of
Conscience
,
by
its
radiant
Operations
.
The
Spirit
of
Adoption
is
the
Spirit
of
Regeneration
:
'T
is
from
his
testimony
with
our
Spirits
,
that
we
have
the
comfortable
assurance
,
that
we
are
the
Children
of
God
.
The
Spirit
first
works
before
he
witnesses
,
and
his
testimony
is
always
in
conformity
to
the
Rule
of
the
Word
,
wherein
the
infallible
Characters
of
the
Children
of
God
are
laid
down
.
The
testimony
is
argumentative
and
declarative
from
those
divine
Dispositions
that
constitute
the
Children
of
God
.
God
is
terrible
to
the
Conscience
,
and
distastful
to
the
Affections
of
the
unholy
.
The
bright
and
serene
face
of
the
Heavens
is
pleasant
to
the
sight
,
but
a
black
Cloud
charg'd
with
Thunder-bolts
,
and
that
threatens
Storms
,
is
look'd
on
with
fear
.
The
Countenance
of
God
is
a
refreshing
Light
to
his
obedient
Children
,
but
is
a
tormenting
Fire
to
the
unsanctified
.
They
are
averse
from
the
society
of
the
Saints
in
the
Ordinances
,
because
God
is
peculiarly
present
with
them
.
They
are
unwilling
to
retire
from
the
Vanities
and
Business
of
the
World
,
lest
Conscience
,
God's
Deputy
,
should
remember
them
of
their
neglected
Duties
to
God
;
and
above
all
things
they
are
afraid
to
dye
,
because
then
,
the
Spirit
returns
to
God
that
gave
it
.
Now
if
the
Paternal
Relation
of
God
be
the
ground
of
his
most
dear
and
beneficent
Affection
to
us
,
shall
it
not
be
the
motive
of
our
dutiful
Affection
to
him
?
If
I
be
a
Father
,
where
is
my
honour
?
We
are
commanded
to
follow
God
as
dear
Children
:
The
obligation
is
clearly
Natural
,
from
our
Heavenly
Original
and
End
.
We
are
excited
by
our
Relation
;
As
obedient
Children
,
not
fashioning
our selves
according
to
the
former
Lusts
in
your
ignorance
;
but
as
he
who
has
called
us
is
holy
,
so
be
ye
holy
in
all
manner
of
Conversation
.
And
we
are
exhorted
to
be
blameless
and
harmless
,
the
Sons
of
God
without
rebuke
,
in
the
midst
of
a
crooked
and
perverse
generation
,
shining
as
Lights
in
the
World
.
If
we
are
cold
and
careless
in
our
Duty
,
how
justly
may
we
be
upbraided
with
that
Question
of
Confusion
,
Do
you
thus
requite
the
Lord
,
O
foolish
People
and
unwise
?
Is
he
not
thy
Father
,
that
bought
thee
,
and
made
thee
?
Is
any
thing
more
contrary
to
natural
Conscience
and
supernatural
Grace
,
than
for
those
who
are
in
title
and
relation
the
Children
of
God
,
to
renounce
that
Relation
by
a
course
of
Life
directly
opposite
to
it
?
To
be
called
a
Child
of
God
,
is
a
title
of
the
highest
Honour
;
and
what
a
vile
degeneracy
is
it
,
what
a
stain
and
infamy
is
it
,
for
such
to
mind
earthly
things
,
to
set
their
Affections
on
perishing
Vanities
,
that
defile
and
debase
them
?
'T
is
a
title
of
the
most
perfect
Liberty
;
If
the
Son
make
you
free
,
you
are
free
indeed
.
What
a
disparagement
is
it
to
Believers
to
be
fastened
by
the
Chains
and
Charms
of
their
Lusts
,
in
a
most
ignominious
slavish
bondage
?
'T
is
a
title
of
Consecration
;
Holiness
to
the
Lord
is
ingraven
in
their
foreheads
,
the
visible
profession
of
Christians
:
Now
can
they
conform
themselves
according
to
the
custom
of
this
World
,
which
lyes
in
wickedness
,
unless
all
Filial
Affections
to
God
be
dead
,
or
very
languishing
in
their
Breasts
?
A
sacred
Ambition
,
an
active
Zeal
to
adorn
the
Gospel
,
to
live
becoming
the
dignity
and
purity
of
our
Divine
Relation
,
is
the
great
Duty
incumbent
on
us
.
To
conclude
this
part
,
there
may
be
sincere
Grace
in
a
Person
,
but
through
neglect
of
improving
it
to
degrees
of
eminence
,
a
Child
of
Light
may
walk
in
Darkness
,
and
be
deprived
of
the
Sense
of
God's
present
Love
,
and
the
joyful
Hope
of
future
Happiness
:
He
may
fear
that
in
every
Affliction
here
,
there
is
Anger
without
any
mixture
of
Favour
,
and
in
the
approaches
to
Eternity
be
in
distracting
Doubts
about
his
Future
State
,
and
an
anxious
Expectation
of
an
uncertain
Sentence
.
'T
is
our
Interest
,
as
well
as
Duty
,
to
strive
to
excel
in
Holiness
.
I
shall
now
apply
this
Doctrine
;
1.
By
inquiring
whether
we
are
proceeding
to
Perfection
.
2.
Propound
Directions
how
we
should
follow
it
.
1.
I
shall
lay
down
some
Rules
whereby
we
may
discern
,
whether
we
are
proceeding
to
Perfection
.
'T
is
requisite
to
premise
,
there
may
be
an
easie
mistake
in
the
Judgment
,
about
the
truth
and
strength
of
Grace
in
Mens
Souls
▪
Indeed
,
there
are
clear
and
plain
Rules
in
Scripture
to
judge
of
our
Spiritual
State
,
but
the
dark
and
crooked
Hearts
of
Men
misapply
them
.
Carnal
Men
are
apt
to
mistake
Presumption
for
Faith
,
and
think
the
bolder
they
are
in
presuming
without
a
Promise
,
the
stronger
they
are
in
believing
.
They
mistake
a
fruitless
sorrow
for
Sin
to
be
Repentance
.
They
sin
and
repent
,
and
after
Repentance
they
sin
;
and
walking
in
a
circle
of
Repentings
and
Relapsings
,
take
not
one
step
towards
Heaven
.
But
real
Saints
are
often
complaining
of
their
want
of
Grace
,
and
condemning
themselves
for
their
not
improving
the
Means
of
Grace
.
Their
desires
are
ardent
and
ascending
to
Perfection
,
and
they
judge
of
their
defects
by
that
Measure
.
He
that
Sails
before
the
Wind
in
a
River
,
and
sees
men
walking
on
the
Shore
,
to
his
Eye
they
seem
to
stand
still
,
because
of
the
swift
motion
of
the
Boat
.
Thus
the
Saints
judge
of
their
Imperfections
,
by
the
swiftness
of
their
desires
after
compleat
Holiness
.
I
shall
lay
down
two
general
Rules
of
Trial
,
concerning
growth
in
Grace
;
and
proceed
to
particular
discoveries
.
1.
The
Vanquisting
of
Sin
,
is
a
certain
indication
of
the
Power
of
Grace
.
During
the
present
Life
,
from
its
first
rise
,
to
its
last
fall
,
the
Corruption
of
Nature
in
some
degrees
remains
in
the
Saints
.
The
flesh
lusts
against
the
spirit
,
and
the
spirit
against
the
flesh
,
that
we
cannot
do
the
things
we
would
.
Now
the
strength
of
Sin
is
discover'd
,
by
the
readiness
of
the
heart
to
a
Temptation
.
Some
are
entangled
at
the
first
sight
of
a
pleasant
Object
.
The
Tempter
needs
not
raise
a
battery
against
them
,
for
the
treacherous
Party
within
opens
the
Gates
of
the
Senses
to
receive
his
Temptations
.
Others
,
though
unrenewed
by
Sanctifying
Grace
,
yet
there
is
in
them
such
a
resistance
between
the
Law
of
the
Mind
,
and
the
Law
of
the
Members
,
such
a
conflict
between
Conviction
and
Corruption
,
that
they
resolve
to
forsake
Sin
,
and
by
Restraining
Grace
,
are
in
some
Instances
kept
from
doing
it
:
but
ordinarily
when
Temptations
are
very
inviting
,
they
consent
and
commit
Sin
.
Nay
the
Saints
are
sometimes
surpriz'd
and
soil'd
by
the
Tempter
:
David
by
a
sudden
glance
was
overcome
,
and
fell
into
a
Sin
of
a
very
foul
Nature
.
Pet●●
at
the
challenge
of
a
Servant
denied
his
Master
,
and
was
almost
frozen
to
death
with
Fear
,
'till
the
compassionate
Eye
of
our
Saviour
warm'd
and
melted
him
into
tears
of
Repentance
.
To
prevent
Mistakes
,
it
must
be
consider'd
,
that
the
ceasing
from
the
acts
of
Sin
,
does
not
always
proceed
from
victorious
Grace
.
In
the
absence
of
alluring
Objects
there
is
a
ceasing
from
the
vicious
acts
,
but
the
sinful
Affections
may
be
then
most
intense
:
as
Hunger
is
more
sharp
in
a
time
of
Famine
,
when
there
is
no
Food
to
satisfie
it
;
and
Thirst
in
a
Wilderness
where
there
are
no
Springs
or
Fruits
to
refresh
it
,
is
more
burning
and
tormenting
.
Sometimes
through
Impotence
or
Age
,
Men
are
disabled
from
doing
the
Sin
they
still
Love
.
As
a
Disease
causes
such
a
distast
of
pleasing
Meats
and
Drinks
,
that
an
intemperate
Person
is
forced
to
abstain
from
them
.
Sometimes
a
Man
from
his
Constitution
may
be
averse
from
a
particular
lust
without
a
Spiritual
Change
in
the
Heart
.
Some
are
frightned
from
Sin
by
the
Terrors
of
Conscience
,
they
dare
not
drink
the
pleasant
Wines
,
from
an
abhorrence
of
the
dregs
at
the
bottom
,
and
others
are
allur'd
from
a
Sin
by
a
new
Temptation
.
But
Spiritual
Mortification
consists
in
this
,
the
Carnal
Affections
,
are
Spiritualiz'd
;
Sensual
Love
is
fast●ed
upon
the
Beauty
of
Holiness
,
Covetous
Desires
change
their
Objects
and
are
ardent
after
the
Treasures
of
Heaven
,
and
the
dearest
Lusts
are
kill'd
.
Now
the
more
easie
,
frequent
and
clear
the
victory
over
Sin
is
in
proportion
,
Grace
is
advanc'd
in
the
Soul
,
and
its
power
is
seen
.
Every
Renewed
Person
is
a
Soldier
under
the
illuminating
Conduct
and
Empire
of
the
Spirit
;
and
acquires
new
strength
by
every
new
Victory
over
the
Carnal
part
.
Sometimes
the
Carnal
Appetite
so
strongly
sollicits
the
Will
to
consent
to
a
proposal
,
that
't
is
wavering
,
and
although
the
Inclination
does
not
proceed
to
the
act
of
Sin
,
and
the
Conception
be
Abortive
,
the
Victory
is
then
imperfect
,
and
o●tain'd
with
difficulty
.
There
are
lingering
Inclinations
still
wo●king
in
our
Hearts
,
towards
present
and
sensible
things
,
but
when
Grace
is
in
the
Throne
,
it
enables
a
Man
freely
and
readily
to
resist
those
enticing
Objects
that
ravish
the
Carnal
Affections
.
We
have
an
admirable
Instance
of
this
in
Joseph
,
when
tempted
to
Folly
by
his
Mistress
,
he
presently
and
constantly
rejected
her
Importunity
,
and
repeated
Sollicitations
;
and
as
Paul
easily
shook
the
Viper
from
his
Hand
into
the
Fire
without
hurt
,
so
he
preserved
his
Purity
untainted
:
This
argued
the
dominion
Grace
had
over
the
sensual
Appetite
.
The
more
frequent
our
prevalency
over
Temptations
is
,
argues
the
strength
of
Sin
is
broken
,
and
the
firmer
radication
and
vigour
of
the
Divine
Nature
.
As
the
house
of
Saul
grew
weaker
every
day
,
the
house
of
David
grew
stronger
.
As
the
old
Man
decays
,
the
new
Man
increases
in
strength
.
The
more
compleat
the
victory
is
over
Sin
,
the
more
clear
indication
we
have
of
the
power
of
Grace
.
The
compleatness
either
implies
the
extent
of
the
victory
over
the
whole
body
of
Sin
,
all
the
Lusts
of
the
desiring
and
angry
Appetites
,
when
no
Sin
is
indulged
,
though
pleasant
and
profitable
,
and
though
it
may
seem
never
so
small
;
for
the
Command
of
God
is
strict
and
severe
against
every
Sin
,
as
it
was
against
the
Amalekites
,
all
must
be
destroyed
.
Indeed
,
no
Sin
is
truly
subdued
,
but
all
are
in
some
degrees
mortified
.
Or
the
compleatness
of
the
victory
implies
,
not
only
the
abstaining
from
the
outward
act
,
but
the
mortifying
of
the
inward
Affections
,
the
first
seeds
of
Sin
.
In
short
,
the
excellent
degree
of
Grace
is
most
evident
in
destroying
the
select
and
superiour
Lust
,
that
leads
and
animates
many
other
;
as
the
honour
and
greatness
of
a
Victory
is
from
the
strength
of
the
Enemy
that
is
vanquished
.
And
the
power
of
Grace
is
discovered
,
in
securing
us
from
being
foil'd
by
sudden
unexpected
Temptations
.
We
read
of
the
Tempter
,
He
came
to
our
Saviour
,
but
found
nothing
in
him
,
and
could
not
fasten
any
impression
on
him
.
'T
is
true
,
't
is
morally
impossible
to
attain
to
this
Perfection
,
to
be
always
watchful
in
this
state
of
frail
Flesh
;
then
militant
Holiness
would
be
triumphant
:
But
it
should
be
our
earnest
endeavour
to
be
so
fortified
by
holy
Resolutions
,
and
so
vigilant
,
that
though
we
are
surrounded
by
innumerable
Enemies
,
we
may
not
be
surprised
by
them
.
The
present
reward
of
subduing
Carnal
Lusts
,
exceeds
all
Carnal
Satisfaction
.
What
sweeter
reflection
can
there
be
of
Conscience
,
the
only
true
and
internal
Comforter
,
than
upon
Innocence
and
Victory
?
2.
The
discovery
of
our
progress
in
Holiness
,
is
made
by
the
habitual
frame
of
the
Heart
,
and
the
fixed
regularity
of
the
Life
.
There
cannot
be
a
true
Judgment
of
a
Christian
,
either
when
he
is
best
disposed
,
or
when
he
is
worst
disposed
.
One
that
has
less
Grace
,
may
sometimes
in
the
use
of
the
Ordinances
,
feel
high
and
holy
Affections
in
an
unusual
manner
:
An
excellent
Saint
,
in
time
of
temptation
,
may
feel
the
power
of
Corruption
strangely
great
.
A
strong
Man
in
a
fainting
Fit
is
weaker
than
another
;
a
weak
Man
in
a
Fever
is
stronger
than
two
.
But
we
may
judge
of
the
degrees
of
Grace
by
the
spiritual
frame
of
the
Heart
,
and
the
actions
flowing
from
it
.
The
character
and
denomination
of
Men
in
Scripture
is
from
two
Principles
,
the
Flesh
and
Spirit
.
The
Apostle
tells
us
,
That
they
that
are
after
the
Flesh
,
do
mind
the
things
of
the
Flesh
,
and
they
that
are
after
the
Spirit
,
the
things
of
the
Spirit
.
Those
who
are
not
distinguish'd
from
the
Carnal
in
the
Resurrection
of
Grace
,
shall
not
be
separated
from
them
in
the
Resurrection
of
Glory
.
The
Carnal
are
under
the
prevalent
influences
of
the
outward
Senses
;
their
Minds
and
Wills
,
their
Imaginations
and
Affections
,
their
Discourses
and
Actions
,
are
all
pointed
on
the
Earth
;
their
weak
Eyes
are
dazzled
with
the
false
lustre
of
worldly
things
;
their
Hearts
are
ravish'd
with
them
.
With
what
an
accent
and
emphasis
do
they
express
their
desires
,
Who
will
shew
us
any
good
?
The
World
is
the
principal
Object
of
their
Esteem
and
Love
;
they
labour
continually
;
they
sweat
and
freeze
,
and
move
in
a
circle
of
toilsome
Employments
;
their
desires
are
uncessant
and
unsatisfied
without
obtaining
it
;
and
their
acquiring
one
thing
,
kindles
desires
after
another
:
But
how
slow
and
slack
are
their
endeavours
after
eternal
things
?
They
use
God
to
enjoy
the
World
.
But
the
Saints
are
spiritual
in
their
Principles
,
Objects
and
Ends.
God
is
a
pure
Spirit
,
and
the
more
we
are
spiritualiz'd
,
the
more
we
partake
of
the
Divine
Nature
,
and
are
pleasing
in
his
sight
.
This
discovers
it self
by
our
Esteem
,
Affections
and
Conversations
:
When
the
Mind
is
purified
from
Carnal
Prejudices
and
Passions
,
then
the
beauty
and
goodness
of
God
,
all
his
amiable
excellencies
,
appear
,
and
powerfully
attract
the
Thoughts
and
Affections
.
The
Christian
that
can
say
with
the
Spirit
of
the
Psalmist
,
Whom
have
I
in
Heaven
but
thee
,
and
there
is
none
upon
Earth
I
desire
beside
thee
;
and
in
the
Expression
of
the
Church
,
The
Lord
is
my
portion
,
saith
my
Soul
,
he
is
spiritually-minded
.
He
places
his
Happiness
in
the
Favour
and
Fruition
of
God
:
His
temporal
affairs
are
subordinate
to
his
main
design
:
He
prosecutes
with
the
greatest
resolution
,
diligence
and
delight
,
his
blessed
End
:
He
uses
the
World
to
enjoy
God
:
Riches
is
principally
valued
by
him
,
as
he
sees
God's
Love
in
them
,
and
shews
his
Glory
by
them
.
Now
't
is
an
infallible
Rule
,
as
we
are
affected
towards
God
,
and
those
things
that
have
the
nearest
resemblance
to
him
,
accordingly
we
may
judge
of
the
degrees
of
our
Spirituality
.
More
particularly
,
1.
The
Divine
Law
is
a
clear
Glass
,
wherein
the
Wisdom
,
the
Rectitude
,
the
Goodness
and
Holiness
of
God
are
evident
;
and
consequently
according
to
our
Valuations
and
Love
to
it
,
there
is
a
sure
sign
of
a
Divine
Temper
,
and
its
prevalency
in
the
Soul
.
David
,
the
Man
after
God's
own
Heart
,
declares
it
to
be
his
incomparable
Treasure
,
his
dearest
Enjoyment
:
'T
was
the
pleasing
Object
of
his
Mind
and
Will
:
'T
was
his
meditation
all
the
day
.
He
expresses
his
Love
to
it
in
the
highest
degree
,
by
intimating
't
is
inexpressible
.
Oh
how
I
love
thy
Law
!
He
loved
it
,
because
't
was
pure
.
The
Holiness
of
God
so
conspicuously
shin'd
in
its
Precepts
,
that
it
was
as
strong
an
ingagement
to
his
Affections
,
as
the
Majesty
of
God
by
its
Sanction
,
oblig'd
his
Conscience
to
obey
it
.
2.
When
the
Worship
of
God
,
in
its
purity
and
simplicity
,
is
the
Object
of
our
Esteem
and
Love
,
't
is
the
effect
of
a
spiritual
frame
of
Soul
.
During
the
Levitical
Dispensation
,
the
Service
of
God
was
perform'd
with
Pomp
and
Lustre
,
suitable
to
the
Church
in
its
minority
,
when
Faith
did
need
the
assistance
of
the
Senses
:
But
now
the
Church
is
come
to
mature
Age
,
and
brought
to
nearer
Communion
with
God
,
the
gaudy
allurements
of
Sense
are
taken
away
.
Men
are
naturally
under
the
dominion
of
Sense
;
of
this
there
is
the
most
clear
and
palpable
Proof
in
the
Heathen
World
,
that
would
rather
worship
visible
Idols
,
than
the
true
invisible
God
.
'T
is
a
certain
indication
of
Mens
Carnal
Minds
,
that
they
are
pleased
with
Carnal
Service
,
that
lavishly
runs
out
in
Formalities
,
which
by
sympathy
works
upon
them
.
This
affects
the
Eye
,
and
is
far
more
easie
than
Spiritual
inward
Worship
,
that
issues
from
the
strength
of
the
Soul
,
and
is
performed
with
attention
and
ardency
.
This
is
very
disparaging
to
the
Nature
of
God
;
for
it
proceeds
from
the
conceiving
of
him
to
be
like
themselves
,
(
who
are
not
Heavenly
and
Spiritual
)
to
be
pleased
with
an
Earthly
Bodily
Service
.
The
introducing
Theatrical
Ceremonies
into
the
Service
of
God
,
is
directly
opposite
to
the
simplicity
of
the
Gospel
.
Whatever
pretences
are
made
,
that
they
set
a
gloss
upon
the
plainness
of
Christian
Worship
,
and
make
it
more
amiable
and
venerable
,
they
are
like
the
artificial
Painting
of
natural
Beauty
,
that
corrupts
and
does
not
commend
it
.
The
productions
of
Humane
Minds
are
imperfect
at
first
,
and
are
polish'd
,
and
arrive
to
perfection
by
degrees
:
But
Divine
Institutions
are
compleat
in
their
kind
at
first
,
and
the
more
they
recede
from
their
original
,
they
lose
of
their
purity
and
perfection
.
How
acceptable
those
parts
of
Worship
are
,
(
not
chosen
and
commanded
by
God
)
we
may
clearly
understand
by
considering
,
that
the
enjoyning
such
new
Rites
,
is
a
tacit
presumption
that
the
Reason
of
Man
knows
better
how
God
should
be
honour'd
than
himself
does
;
and
how
unprofitable
they
are
to
us
,
is
evident
;
for
being
used
without
his
Warrant
and
Promise
,
we
cannot
expect
the
conveyance
of
his
Grace
,
and
obtaining
his
Favour
by
them
.
Only
Spiritual
Religion
,
the
inward
reality
,
is
of
value
in
his
esteem
.
When
the
Understanding
is
spiritually
inlightened
,
it
esteems
the
simplicity
of
Gospel-worship
to
be
its
true
Beauty
:
'T
is
like
the
nakedness
of
Paradise
,
the
indication
of
the
unstained
Purity
of
our
first
Parents
in
that
state
.
'T
is
true
,
in
the
Worship
of
God
,
we
are
to
glorifie
him
with
our
Bodies
,
to
behave
our selves
in
such
a
manner
,
as
may
express
Reverence
,
and
excite
Affection
;
but
the
joining
Humane
Devices
upon
that
pretence
,
is
the
snare
of
Conscience
,
and
has
been
fatal
to
the
Peace
of
the
Church
.
3.
The
Mind
,
when
spiritually
illuminated
,
sees
the
true
worth
of
the
Saints
,
though
in
an
obscure
condition
,
and
accordingly
honours
and
loves
them
.
'T
is
the
character
of
one
that
shall
dwell
Psal.
15.
4.
in
the
holy
hill
of
God
,
that
in
his
Eyes
a
vile
person
is
contemned
;
but
he
honours
them
that
fear
the
Lord
.
Carnal
Men
are
struck
with
outward
Splendour
,
but
inward
Beauty
is
not
within
their
prospect
.
They
despise
the
holy
,
who
are
poor
and
mean
in
their
outward
circumstances
.
But
the
Spiritual
Man
looks
upon
those
who
are
lofty
and
lawless
,
with
Contempt
,
as
beneath
Men
,
in
an
ignominious
bondage
to
their
Lusts
:
But
the
godly
,
who
are
dignified
with
the
glorious
Titles
of
the
Saints
,
and
Sons
of
God
,
are
most
precious
and
dear
to
him
.
It
is
easie
to
know
a
Picture
well
drawn
,
if
we
are
acquainted
with
the
Person
whom
it
represents
:
Those
who
know
what
Holiness
is
in
God
,
know
what
it
is
in
Men.
Holiness
is
the
essential
purity
of
his
Nature
,
whereby
he
is
infinitely
opposite
to
all
Moral
Evil.
Accordingly
,
those
who
are
undefiled
with
sinful
Evils
,
are
certainly
his
Children
.
David
stiles
them
,
The
excellent
in
whom
is
all
his
delight
.
It
argues
a
clearer
Spirit
,
and
more
sacred
Temper
,
to
discover
the
shining
excellencies
of
the
Saints
,
notwithstanding
their
eclipse
by
the
interposing
medium
of
their
Afflictions
.
The
Apostle
tells
us
of
some
that
wandred
in
sheeps-skins
and
goats-skins
,
Heb.
11.
37
,
38.
being
destitute
,
afflicted
,
tormented
,
confined
to
dens
and
caves
,
of
whom
the
World
was
not
worthy
.
The
Divine
Image
is
renewed
in
the
Saints
,
and
shines
in
their
Lives
,
and
makes
them
amiable
in
God's
Eyes
,
and
so
dear
to
him
,
that
he
gives
them
in
charge
to
the
Angels
,
the
Armies
of
Light
,
those
bright
and
vigilant
Guardians
,
to
secure
them
from
Evil.
They
are
glorious
within
,
tho'
often
disguised
and
shaded
by
Poverty
,
and
Afflictions
.
Without
an
internal
Light
their
value
is
not
known
.
3.
To
preserve
an
equal
temper
of
Mind
,
and
tenor
of
Conversation
,
in
the
various
turns
and
changes
of
the
present
state
,
argues
an
excellent
degree
of
Holiness
.
The
condition
of
Men
in
this
World
,
is
like
the
Sea
,
the
Theatre
of
Inconstancy
.
Their
Affections
are
like
the
Wind
,
some
are
Turbid
,
others
Serene
and
Chearful
;
some
Warm
and
Comforting
,
others
Cold
and
Sharp
;
some
Placid
and
Gentle
,
others
Stormy
and
Furious
;
and
't
is
as
difficult
to
regulate
the
Affections
,
as
to
order
those
discordant
Spirits
in
the
Air.
They
are
the
most
depraved
Faculties
in
Man
:
there
are
some
sparks
of
Light
and
Purity
in
the
Natural
Conscience
,
but
the
Passions
are
the
Fountains
of
Sin
and
Folly
.
By
their
unruly
Insurrection
,
the
understanding
is
depos'd
,
and
Men
are
brought
into
a
brutish
Servitude
.
They
are
sometimes
Jealous
to
Rage
,
Sad
to
Despair
,
Dead
with
Fear
,
Drunk
with
Joy
and
fond
Hopes
of
conceited
Happiness
.
To
free
us
from
their
Vanity
and
Tyranny
,
is
the
most
Noble
effect
of
Grace
.
Now
these
dark
Powers
are
never
more
unruly
and
turbulent
,
than
in
the
change
of
Conditions
,
whether
Prosperous
or
Calamitous
.
The
observation
of
Hippocrates
,
that
the
change
of
Seasons
breeds
Diseases
in
the
Body
,
is
equally
true
in
the
change
of
Mens
Conditions
with
respect
to
the
distempers
of
the
Mind
:
especially
if
two
Circumstances
are
joyn'd
,
that
the
Changes
be
great
and
sudden
:
as
't
is
an
insufferable
violence
to
Nature
to
pass
immediately
from
one
Extreme
to
another
.
'T
is
argued
on
both
sides
whether
sudden
and
great
Calamities
do
more
disorder
the
Mind
by
Despair
,
or
sudden
and
great
Prosperity
,
by
vain
Presumption
.
This
may
be
said
,
that
Afflictions
are
more
apt
to
restore
Reason
that
was
lost
in
Prosperity
,
as
is
visible
by
frequent
Experience
:
and
in
sudden
Prosperity
many
have
lost
the
Understanding
they
had
in
a
low
Condition
.
'T
is
a
point
of
high
and
holy
Wisdom
,
little
understood
and
less
practis'd
,
to
manage
Prosperity
with
Humility
and
Discretion
,
and
bear
Adversity
with
Patience
,
to
possess
the
Soul
,
and
guide
it
by
clear
and
steddy
Rules
becoming
every
Condition
.
St.
Paul
declares
,
I
have
Phil.
4.
11
,
12.
learn'd
in
whatsoever
state
I
am
,
to
be
content
:
I
know
how
to
be
abased
,
and
I
know
how
to
abound
:
every
where
and
in
all
things
I
am
instructed
both
to
be
full
and
to
be
hungry
,
both
to
abound
,
and
to
suffer
need
.
In
Prosperity
he
was
lowly
and
temperate
,
ready
to
resign
all
at
the
first
call
of
the
Giver
.
In
Adversity
he
was
content
,
as
if
he
had
a
secret
Treasure
,
a
conceal'd
Fountain
issuing
from
within
,
he
was
Rich
in
his
deep
Poverty
;
for
't
is
not
acquiring
Possessions
,
but
the
retrenching
our
Desires
,
that
makes
us
truly
Rich.
All
the
Gold
and
Silver
of
the
West-Indies
,
and
the
Pearls
and
Jewels
of
the
East
,
cannot
truly
enrich
the
Soul
.
This
Lesson
he
had
learnt
in
the
School
of
Heaven
,
and
by
Experience
and
Exercise
made
it
Familiar
to
him
,
as
our
Saviour
learnt
obedience
by
his
Sufferings
.
This
is
a
Duty
as
difficult
as
excellent
:
therefore
a
wise
and
holy
Man
either
conscious
of
his
own
weakness
,
or
suspicious
of
his
strength
,
so
earnestly
deprecated
Prov.
30.
8
,
9.
the
Extremes
:
Give
me
neither
poverty
nor
riches
,
feed
me
with
food
convenient
for
me
,
lest
I
be
full
and
deny
thee
,
and
say
,
who
is
the
Lord
?
Or
lest
I
be
poor
and
steal
,
and
take
the
name
of
the
Lord
in
vain
.
He
was
not
without
doubt
or
danger
,
lest
he
should
be
corrupted
by
Prosperity
,
or
foil'd
by
Adversity
.
There
is
great
hazard
in
either
,
but
more
in
Fulness
than
in
Want
,
as
was
touch'd
on
before
.
He
that
rows
in
a
Shallop
near
the
shore
,
needs
not
the
Skill
and
Courage
of
a
Pilot
that
directs
a
Ship
through
Tempestuous
Seas
,
and
with
his
ill-govern'd
Ship
must
sink
to
the
bottom
.
The
Temptations
of
Prosperity
are
more
numerous
:
a
swarm
of
Flyes
come
to
sweet
things
:
and
are
very
grateful
to
the
sensual
Appetites
:
the
Temptations
of
Adversity
are
troublesome
and
grievous
,
and
at
their
appearance
Nature
recoils
from
them
:
and
accordingly
the
Tempter
manages
them
:
he
insinuates
into
the
Heart
like
a
Serpent
by
Pleasures
,
and
transfuses
his
poison
indiscernibly
,
but
like
a
Roaring
Lion
he
pursues
the
Afflicted
.
Experience
instructs
us
that
many
have
made
an
easie
forfeiture
of
their
Integrity
,
when
Prosperous
,
and
in
sharp
Afflictions
have
been
recover'd
.
But
in
heavy
Calamities
,
we
are
apt
either
to
be
fir'd
with
Discontent
,
and
constructively
to
dispute
with
God
about
the
Righteousness
of
his
proceedings
:
or
to
faint
and
languish
by
bleeding
inwardly
:
Vexation
and
immoderate
Sorrow
hinder
the
free
Exercise
of
Reason
and
Religion
,
and
Mens
sufferings
occasionally
increase
their
sins
.
As
when
Physick
does
not
work
well
,
it
improves
the
Disease
,
and
brings
Death
more
speedily
and
painfully
.
Now
't
is
rare
to
a
wonder
to
see
a
Person
wisely
to
manage
these
wide
extreams
:
and
that
there
is
not
such
a
variation
of
Scenes
in
the
Passions
according
to
External
accidents
.
If
the
Sun
should
make
a
search
,
it
would
discover
but
few
among
the
numberless
number
of
Christians
,
that
enjoy
prosperity
without
Insolence
,
or
suffer
Adversity
without
Impatience
,
or
such
dejection
as
exceeds
the
Rule
of
the
Passions
.
To
endure
the
burning
Line
and
frozen
Pole
,
without
distempering
the
Blood
and
Humours
,
proceeds
from
a
sound
and
firm
Constitution
.
To
receive
no
hurtful
impressions
by
great
changes
of
Condition
,
discovers
a
habit
of
Excellent
Grace
and
Vertue
in
the
Soul
.
Thus
when
a
Person
retains
an
humble
Mind
with
rising
Honour
,
when
Affability
,
Modesty
and
Condescension
are
joyn'd
with
Courtly
Dignity
,
't
is
the
effect
of
great
Vertue
and
Victory
over
the
Natural
Passions
.
'T
is
said
by
the
Psalmist
,
The
Sun
knows
its
going
down
:
when
arrived
at
the
Meridian
Circle
,
and
shining
in
his
richest
Beams
,
the
revolution
is
certain
,
and
he
sets
in
the
Evening
.
So
when
those
who
are
in
their
highest
elevation
of
Honour
,
understand
themselves
,
and
with
sober
and
sad
thoughts
consider
they
must
shortly
decline
,
and
set
in
the
dark
Grave
,
't
is
the
effect
of
excellent
Vertue
.
When
those
who
from
a
mean
Condition
,
come
to
abound
in
Riches
,
do
not
set
their
hearts
on
them
,
remembering
they
often
take
Wings
and
fly
to
the
Heavens
,
and
the
Possessors
must
shortly
fall
to
the
Earth
,
when
they
do
not
furnish
provisions
for
their
Lusts
and
Licentiousness
,
but
use
them
with
discretion
,
when
they
employ
them
for
Sacred
and
Merciful
Uses
,
considering
they
are
not
Proprietors
but
Stewards
,
when
they
consider
their
Receipts
and
Expences
,
and
the
strict
Account
they
must
give
of
all
,
this
adorns
the
Gospel
.
And
in
the
sudden
Fall
from
a
Prosperous
,
into
a
Calamitous
Condition
,
when
a
Man
looks
upward
to
the
Soveraign
Disposer
of
all
Events
,
with
meek
Submission
,
and
resign
themselves
to
the
Will
and
Wisdom
of
God
▪
whose
end
is
to
refine
,
not
consume
them
,
by
a
Fiery
Trial
:
When
they
are
more
sollicitous
to
have
their
Affliction
sanctified
than
removed
,
and
bless
God
for
taking
,
as
well
as
giving
his
Benefits
;
this
is
the
effect
of
Excellent
Grace
,
and
has
a
Rich
Reward
attending
it
.
CHAP.
XI
.
Strictness
in
judging
our selves
,
and
Candour
in
judging
others
,
a
sign
of
excellent
Holiness
.
Preferring
the
Testimony
of
an
unreproaching
Conscience
before
the
Praise
of
Men
,
an
Argument
of
excellent
Grace
.
The
serious
performance
of
Religious
Duties
in
secret
,
a
sign
of
a
Heavenly
Spirit
.
The
forgiving
Injuries
,
and
overcoming
Evil
with
Good
,
the
effect
of
eminent
Grace
.
The
more
receptive
Persons
are
of
Spiritual
Admonition
,
to
prevent
or
recover
them
from
Sin
,
the
more
holy
.
The
deliberate
desire
of
Death
,
that
we
may
be
perfectly
holy
,
argues
an
excellent
degree
of
Holiness
.
Directions
to
follow
Holiness
in
our
early
Age
,
with
Zeal
,
with
Alacrity
,
and
unfainting
Perseverance
.
The
Answer
to
Objections
against
striving
after
perfect
Holiness
.
That
't
is
impossible
to
obtain
it
.
That
thè
Duty
is
extreamly
difficult
.
That
't
is
unnecessary
.
Other
Arguments
propounded
to
excite
us
to
this
Duty
.
The
Gospel
the
perfect
Rule
of
Holiness
.
Examples
of
Perfection
to
raise
us
to
the
best
heigth
.
The
Example
of
our
Heavenly
Father
,
of
our
Redeemer
,
of
the
Angels
,
of
excellent
Saints
▪
propounded
.
Our
present
Peace
,
and
future
Glory
,
are
increased
by
our
excelling
in
Holiness
.
4.
TO
be
strict
and
severe
in
judging
our selves
,
to
be
can
did
and
favourable
to
others
,
argues
a
Man
to
be
a
proficient
in
practical
Religion
.
The
Divine
Nature
planted
in
the
Saints
,
is
as
contrary
to
Sin
,
as
Life
is
to
Death
;
and
according
as
Grace
is
more
lively
in
them
,
there
is
a
quicker
perception
,
a
more
feeling
sense
of
Sin
,
and
a
stronger
detestation
of
it
.
For
the
clearer
apprehensions
we
have
of
the
Majesty
and
Purity
of
the
Law-giver
,
the
more
extensive
understanding
of
the
perfection
of
the
Law
,
the
Rule
of
our
Duty
and
Judgment
,
the
more
intimate
and
exact
inspection
of
our
Hearts
and
Actions
,
the
more
deeply
we
are
affected
with
our
Defects
and
Defilements
.
How
does
Agur
(
whose
Wisdom
and
Holiness
appears
in
his
choice
of
a
Mediocrity
before
Riches
)
vilifie
himself
,
Surely
I
am
more
brutish
than
any
Man
,
and
have
not
the
understanding
of
a
Man
;
I
neither
learned
Wisdom
,
nor
have
the
Understanding
of
the
holy
.
With
what
an
emphasis
does
he
express
it
,
Surely
I
have
not
:
It
was
not
a
superficial
acknowledgment
,
but
proceeded
from
the
depth
of
his
Soul
.
How
does
the
Psalmist
aggravate
his
being
surpriz'd
by
a
strong
Temptation
?
So
foolish
was
I
,
and
so
like
a
beast
before
thee
.
The
Prophet
Isaiah
,
after
his
vision
of
God
upon
a
high
Throne
,
and
all
the
Sanctities
of
Heaven
about
him
in
a
posture
of
Reverence
,
how
does
he
break
forth
in
perplexity
!
Wo
Isa.
6.
is
me
,
for
I
am
a
Man
of
unclean
Lips
,
and
dwell
with
a
people
of
unclean
Lips
;
for
mine
Eyes
have
seen
the
King
,
the
Lord
of
Hosts
.
St.
Paul
,
tho'
the
most
exact
observer
and
example
of
the
Duty
of
Christians
,
who
never
shed
a
Tear
for
his
Sufferings
,
how
passionately
does
he
complain
of
the
reliques
of
Sin
?
O
wretched
Man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
?
A
scratch
in
a
piece
of
Canvas
is
hardly
discovered
;
but
if
a
Picture
be
drawn
upon
it
,
't
is
very
visible
.
When
the
Image
of
God
is
drawn
in
the
Soul
,
the
least
Sins
are
observ'd
.
But
with
what
allays
does
the
Apostle
speak
of
the
fierce
Zeal
of
the
Jews
,
against
the
Doctrine
of
the
Gospel
,
and
the
professors
of
it
?
I
bear
them
record
,
Rom.
9.
2.
they
have
a
Zeal
for
God
,
but
not
according
to
knowledge
.
He
distinguishes
between
the
sincerity
of
their
Zeal
,
and
the
error
of
it
in
the
mistaken
Object
.
But
he
detests
his
own
persecuting
the
Church
,
(
though
capable
of
the
same
allays
,
)
as
Fury
and
Madness
.
If
there
be
any
mitigating
Circumstance
,
as
involuntary
Ignorance
,
sudden
Surprize
,
or
a
strong
Temptation
,
(
as
in
Peter's
case
,
his
Mind
was
so
intent
upon
avoiding
the
present
danger
,
that
he
did
not
consider
his
Duty
to
his
Master
;
and
this
qualified
his
Sin
to
be
an
Infirmity
,
and
not
treacherous
Infidelity
)
if
there
be
no
design'd
depravedness
,
and
pestilent
perverseness
of
Mind
,
Charity
will
make
an
indulgent
allowance
for
it
.
It
is
the
inseparable
property
and
excellency
of
that
Grace
,
It
bears
all
things
,
believes
all
things
,
hopes
all
things
,
endures
all
things
;
so
far
as
is
consistent
with
Wisdom
and
Discretion
.
He
that
hates
Perfec●orum
est
nihil
odisse
in
peccatore
praeter
peccatum
.
Aug.
nothing
in
a
Sinner
but
his
Sin
,
has
made
a
good
progress
to
perfection
.
There
are
many
that
dilate
and
disperse
their
sight
to
discover
the
faults
of
others
,
but
do
not
contract
it
to
look
inward
,
and
see
their
own
.
They
are
sharp
in
observing
and
aggravating
other
Mens
Sins
,
to
be
esteem'd
zealous
;
and
sometimes
Hypocrisie
is
spun
so
fine
,
as
to
seem
to
be
uncounterfeit
Holiness
:
But
they
cannot
conceal
themselves
from
God
and
Conscience
.
The
sincere
Christian
sees
his
own
spots
,
and
the
sense
of
them
inclines
him
to
be
favourable
to
those
who
are
overtaken
with
a
fault
.
To
overcome
our
own
Passions
,
and
meekly
to
bear
the
Passions
of
others
,
is
the
effect
of
victorious
Grace
.
The
deep
shadow
of
Humility
sets
a
lustre
upon
all
other
Graces
,
and
makes
them
amiable
in
God's
sight
.
5.
To
prefer
the
testimony
of
an
unreproaching
Conscience
in
the
sight
of
God
,
before
the
esteem
and
praise
of
Men
,
is
an
argument
of
excellent
Grace
.
There
are
many
whose
Vertue
had
never
appear'd
so
bright
in
publick
view
,
and
gone
so
far
,
had
not
Vanity
attended
it
:
For
the
relish
of
Praise
they
will
do
praise-worthy
things
.
Their
Goodness
is
defective
in
the
principle
;
and
when
the
spring
is
down
,
their
Religion
is
at
an
end
.
Their
Works
appear
in
their
true
colours
,
to
the
inlightened
Conscience
;
for
no
Man
can
deliberately
deceive
himself
.
Now
in
many
Instances
it
is
evident
,
that
the
Judgment
of
God
,
and
of
the
World
are
opposite
;
That
which
is
highly
esteemed
among
Men
,
is
abominable
in
God's
sight
;
and
what
is
pleasing
to
God
,
is
despised
by
Men.
Now
when
a
person
,
with
Religious
Constancy
,
proceeds
in
the
way
of
Holiness
,
and
of
his
universal
Duty
,
though
he
is
exposed
to
the
imputation
of
Folly
,
and
consequently
the
scorn
of
the
World
,
and
will
not
neglect
his
Duty
to
preserve
his
Fame
,
but
fully
and
finally
perseveres
in
his
Obedience
to
God
,
he
is
a
confirm'd
Saint
:
For
't
is
evident
,
he
loves
Goodness
for
its
own
sake
,
without
mercenary
mixtures
;
and
despises
all
temporal
respects
that
are
inconsistent
with
it
.
The
Apostle
declares
,
'T
is
a
small
thing
with
me
to
be
judged
by
Man's
judgment
:
His
ambitious
labour
was
to
be
accepted
of
the
Lord
,
whose
favourable
testimony
of
his
fidelity
,
would
be
his
eternal
honour
,
before
the
glorious
and
immense
Theatre
of
Angels
and
Men
,
at
the
great
day
.
He
chose
to
be
among
God's
treasures
,
though
despis'd
as
the
off-scouring
of
the
World
.
The
inward
testimony
of
Conscience
,
which
is
the
sweetest
Friend
or
sorest
Enemy
,
is
incomparably
more
valuable
,
and
to
be
preferr'd
before
all
the
painted
air
,
the
vain
applause
of
this
World
.
'T
was
Job's
resolution
,
when
his
undiscerning
and
severe
▪
Friends
tax'd
him
for
Hypocrisie
,
My
heart
shall
not
reproach
me
so
long
as
I
live
.
There
is
such
a
convincing
evidence
of
this
Rule
to
judge
Men
by
,
that
the
Roman
Philosopher
says
,
Whoever
despises
the
Fame
and
Reputation
Boni
Viri
famam
propter
Conscientiam
.
Sen.
of
a
good
Man
,
to
preserve
his
Conscience
inviolate
,
has
attain'd
to
an
heroick
degree
of
Goodness
.
6.
The
serious
,
constant
and
delightful
performance
of
Religious
Duties
in
secret
,
is
a
sure
testimony
of
a
holy
and
heavenly
Spirit
.
The
Duties
of
Prayer
and
Praise
in
society
,
are
perform'd
many
times
from
custom
,
and
false
respects
to
the
eyes
of
Men
;
and
are
fashional
without
the
exercise
of
holy
Affections
,
the
life
of
those
Duties
.
Our
Saviour
tells
us
,
That
the
light
of
the
Body
is
the
Eye
,
if
thine
Eye
be
evil
,
thy
whole
Body
is
full
of
darkness
:
Without
purity
of
Intention
,
our
Religion
,
tho'
varnish'd
with
a
specious
appearance
,
is
vain
.
But
the
exercise
of
Religion
conceal'd
from
publick
view
,
is
not
lyable
to
the
temptations
of
Vanity
.
Our
Saviour
commands
us
to
pray
in
secret
,
and
●e
that
sees
in
secret
,
shall
reward
us
openly
.
The
secrecy
contributes
to
the
free
exercise
of
holy
Affections
in
that
Duty
.
The
Prophet
Jeremy
tells
the
obstinate
Jews
,
If
Jer.
13.
17.
ye
will
not
hear
,
my
Soul
shall
weep
in
secret
places
for
your
Pride
,
and
mine
Eye
shall
weep
sore
,
and
run
down
with
tears
,
because
the
Lord's
flock
is
carried
away
into
captivity
.
His
Sorrow
was
not
counterfeit
or
shallow
,
but
Eyes
and
Heart
were
engaged
;
the
privacy
contributed
to
the
measure
.
'T
is
true
,
there
may
be
formality
in
secret
Duties
;
a
Prayer
may
be
repeated
in
the
Closet
without
reverence
and
solemnity
,
without
a
holy
heat
of
desires
,
as
if
the
bodily
service
were
accepted
:
But
such
Worship
,
instead
of
propitiating
God
,
provokes
his
displeasure
.
Heaven
is
brass
to
all
cold
Petitioners
,
their
Prayers
cannot
pierce
through
it
.
'T
is
observable
,
that
secrecy
is
a
counsellor
and
incentive
to
a
vicious
person
to
do
Evil
:
He
chooses
the
silent
and
dark
night
as
the
fittest
season
:
When
he
is
secure
no
ray
of
Light
can
discover
what
is
done
,
he
is
effectually
tempted
to
satisfie
his
Lusts.
On
the
contrary
,
a
real
Saint
chooses
to
serve
God
in
secret
;
for
then
he
glorifies
him
as
God
,
the
Inspector
and
Judge
of
the
Heart
,
and
the
privacy
of
his
Worship
,
is
to
Conscience
an
evidence
of
his
Sincerity
,
and
of
an
excellent
degree
of
Grace
.
Constancy
is
requisite
in
the
performance
of
Religious
Duties
in
secret
.
Many
when
they
feel
present
Pain
,
or
fear
imminent
Dangers
,
will
address
their
Requests
to
God
in
secret
;
but
when
freed
from
Trouble
,
they
neglect
their
Duty
.
But
Prayer
is
a
Duty
of
daily
revolution
;
the
Natural
Life
may
be
as
well
preserved
without
Breathing
,
as
the
Spiritual
without
Prayer
.
And
since
we
have
always
peculiar
Wants
,
and
are
often
surprised
with
new
Necessities
,
which
are
not
fit
to
be
discover'd
to
others
,
we
should
esteem
the
Precept
to
be
our
Priviledge
,
to
present
our selves
to
our
Heavenly
Father
,
and
to
pour
forth
our
Souls
into
his
Bosom
,
with
an
Assurance
of
his
gracious
hearing
our
Request
.
Some
by
the
Constraint
of
Natural
Conscience
dare
not
omit
secret
Devotion
:
but
they
are
brought
to
it
as
a
troublesome
task
,
and
are
glad
when
't
is
done
.
These
are
in
the
state
of
Carnal
Nature
.
But
when
there
is
a
Sympathy
between
the
Heart
and
the
Duty
,
and
the
sweetness
of
Paradise
is
tasted
in
Communion
with
God
,
't
is
an
evidence
the
Divine
Nature
is
prevalent
.
Those
happy
Souls
are
in
Heaven
already
:
for
in
Heaven
there
is
an
Everlasting
tenor
of
serving
and
praising
God
.
In
short
,
Internal
Religion
is
the
immediate
and
unfeigned
issue
of
the
Soul
,
whose
praise
is
not
of
men
;
that
cannot
by
their
most
searching
Sight
dive
into
the
Heart
,
but
of
God
,
who
is
the
maker
and
searcher
of
the
Heart
.
Briefly
as
between
Friends
,
Conversation
increases
Love
,
and
Love
increases
Conversation
,
so
between
God
and
a
Saint
,
Communion
increases
Love
,
and
Love
Communion
.
7.
To
forgive
Injuries
,
and
overcome
Evil
with
Good
,
discovers
a
Christian
to
be
divinely
Excellent
.
Love
is
the
brightest
Beam
of
the
divine
Beauty
,
wherein
God
doth
most
delight
and
excel
.
The
returning
good
for
evil
is
the
noblest
effect
of
Love
,
wherein
our
nearest
resemblance
of
God
consists
.
We
have
the
Example
of
it
in
the
highest
degree
of
Perfection
in
our
Suffering
Saviour
.
If
ever
any
one
had
a
right
to
Revenge
Injuries
,
our
Saviour
had
.
His
Innocence
was
entire
,
nay
,
his
beneficent
Goodness
to
his
Enemy
,
was
infinitely
obliging
:
the
Miseries
he
suffer'd
were
Extreme
,
a
Death
equally
Ignominious
and
Cruel
:
the
Dignity
of
his
Person
was
truly
Infinite
..
Yet
in
the
extremity
of
his
Sufferings
,
when
the
sense
of
Injuries
is
most
quick
and
exasperating
,
in
the
midst
of
their
scornful
Insultings
,
he
earnestly
prayed
for
their
Pardon
;
Father
forgive
them
,
they
know
Luke
23.
not
what
they
do
.
He
might
have
call'd
upon
the
righteous
Judge
of
the
World
,
the
Revenger
of
opprest
Innocence
,
to
have
destroyed
them
by
Fire
from
Heaven
:
but
he
Addresses
his
request
by
that
Title
that
was
most
endearing
him
to
God
,
Father
forgive
them
,
't
is
the
desire
of
thy
Son
,
dying
in
Obedience
to
thy
Will
,
they
know
not
the
greatness
of
their
guilt
.
Now
the
more
we
are
conform'd
to
our
meek
and
forgiving
Saviour
,
the
more
we
approach
to
Perfection
.
And
the
more
the
Corrupt
Nature
in
us
is
provokt
and
fierce
upon
Revenge
,
the
doing
Good
for
Evil
is
the
more
sure
proof
of
excellent
Vertue
and
clear
Victory
over
our selves
.
8.
The
more
receptive
persons
are
of
Spiritual
Counsel
and
Admonition
,
for
the
preventing
or
recovery
from
Sin
,
they
are
the
more
Holy
.
'T
is
David's
desire
,
Let
the
righteous
smite
me
,
it
shall
Psal.
141.
5.
be
a
kindness
,
and
let
him
reprove
me
,
it
shall
be
an
excellent
oil
which
shall
not
break
my
head
.
There
is
no
Counsel
so
truly
valuable
,
as
that
which
proceeds
from
Wisdom
and
Love
in
matters
of
Importance
.
If
a
Friend
discovers
by
indications
and
symptoms
,
a
disease
that
insensibly
has
seiz'd
on
us
,
does
not
his
compassionate
Advice
endear
him
to
us
?
How
much
rather
should
we
meekly
and
thankfully
receive
a
prudent
and
seasonable
reproof
of
a
Spiritual
Friend
,
for
the
healing
our
Souls
,
whose
Diseases
are
far
more
dangerous
,
and
less
discernable
than
those
of
the
Body
.
'T
is
the
most
sacred
and
beneficial
Office
of
Friendship
,
and
like
the
Compassionate
Love
of
the
Angel
to
Lot
,
in
leading
him
out
of
Sodom
.
And
as
the
most
Excellent
Metal
Gold
,
is
most
pliant
and
easily
wrought
on
,
so
the
most
Excellent
Tempers
are
most
receptive
of
holy
Counsels
.
Yet
the
Natural
Man
is
very
averse
from
a
meek
submission
to
reproof
for
Sin
.
A
vicious
Self-love
,
of
which
Pride
is
the
production
,
makes
us
to
overvalue
our
Reputation
:
now
to
reprove
,
implies
a
Superiority
,
which
occasions
Impatience
and
Disdain
.
Though
the
Duty
be
perform'd
with
Prudence
and
Tenderness
,
and
respective
Modesty
,
yet
't
is
usually
very
unacceptable
.
Men
will
excuse
and
extenuate
,
and
sometimes
defend
their
Sins
;
nay
,
sometimes
recoil
with
Indignation
upon
a
faithful
Reprover
.
'T
is
as
dangerous
to
give
an
Admonition
to
some
proud
Spirits
,
as
't
is
to
take
a
Thorn
out
of
a
Lions
Foot
.
'T
is
therefore
evident
,
that
when
a
just
Reproof
is
receiv'd
with
Meekness
and
Acceptance
,
there
is
a
great
Love
of
Holiness
,
as
when
one
takes
a
very
unpleasant
Medicine
,
it
argues
an
earnest
desire
of
Health
.
He
is
an
Excellent
Saint
,
that
when
Conscience
has
not
by
its
directive
Office
prevented
his
Falling
into
Sin
,
and
a
sincere
Friend
endeavors
to
restore
him
,
is
not
angry
at
the
Reproof
,
but
sorry
he
deserves
it
.
Lastly
,
The
deliberate
desire
of
Death
,
that
we
may
arrive
at
the
state
of
perfect
Holiness
,
is
the
effect
of
excellent
Grace
.
There
is
no
desire
more
natural
and
strong
,
than
of
the
enjoyment
and
continuance
of
Life
:
There
is
no
fear
more
insuperable
,
than
of
certain
and
inevitable
Death
.
Those
who
do
not
fear
it
at
a
distance
,
are
struck
with
Terrors
at
the
aspect
and
approaches
of
it
.
Carnal
Men
,
whose
Heaven
is
here
,
at
the
fearful
apprehensions
and
foresight
of
it
,
are
ready
to
sink
into
Despair
.
Nay
,
holy
Men
,
who
have
the
prospect
of
Coelestial
Happiness
beyond
Death
,
and
believe
that
the
pangs
of
Death
are
throws
for
their
deliverance
to
Eternal
Life
,
are
apt
to
shrink
at
the
thoughts
of
their
Dissolution
.
If
the
change
from
an
earthly
to
a
heavenly
state
,
were
not
by
our
being
uncloth'd
,
but
to
be
cloth'd
upon
with
Glory
,
(
which
St.
Paul
declares
to
be
the
desire
of
Nature
)
the
hopes
of
seeing
Christ
in
his
Glory
,
and
being
transformed
into
his
Likeness
,
would
so
inflame
their
Affections
,
that
they
would
be
impatient
of
being
absent
from
him
.
But
the
necessity
of
dying
,
that
we
may
ascend
into
his
reviving
presence
,
is
so
bitter
,
that
Divine
Grace
is
requisite
to
induce
us
to
consent
to
it
.
St.
Peter
was
an
ardent
lover
of
Christ
,
and
appeals
to
our
Saviour's
omnisciency
for
a
testimony
of
it
,
Lord
,
thou
that
knowest
all
things
,
knowest
that
I
love
thee
;
yet
our
Saviour
immediately
tells
him
,
When
thou
shalt
be
old
thou
shalt
stretch
out
thy
hands
,
and
another
shall
carry
thee
where
thou
wouldst
not
,
signifying
his
Death
.
The
circumstance
,
when
thou
ar●
old
,
implies
an
unwillingness
to
dye
,
when
the
natural
term
of
Life
was
near
expiring
.
Yet
Peter
had
been
a
spectator
of
our
Saviour's
glorious
Transfiguration
,
and
of
his
triumphant
Ascent
to
Heaven
from
Mount
Olivet
.
The
best
of
us
have
reason
to
joyn
in
the
language
and
desire
of
the
Spouse
,
Draw
us
to
thy
blessed
presence
,
and
we
will
run
after
thee
:
So
strong
is
the
band
of
natural
Love
,
that
fastens
the
Soul
and
Body
,
and
such
a
reluctancy
there
is
against
a
Dissolution
.
But
St.
Paul
declares
,
I
desire
to
be
dissolved
,
and
to
be
with
Christ
,
which
is
far
better
:
He
was
contented
to
live
for
the
Service
of
Christ
,
but
desirous
to
dye
to
enjoy
his
Presence
in
the
Sanctuary
of
Life
above
.
This
was
his
fixed
and
unsatisfied
desire
.
How
few
are
arriv'd
to
such
a
heigth
of
Spirituality
?
This
desire
is
the
fruit
of
Faith
,
with
respect
to
the
Reality
and
Glory
of
the
Eternal
State
,
and
our
interest
in
it
.
According
as
the
revelation
of
the
invisible
Kingdom
is
in
our
Minds
,
such
is
its
attractive
power
in
our
Hearts
.
'T
is
the
effect
of
Divine
Love
in
a
degree
of
eminence
.
To
vanquish
the
Terrors
of
Death
,
that
are
insuperable
to
Humane
Resolutions
,
and
with
a
clear
and
chearful
Spirit
to
leave
the
Body
in
the
Grave
,
that
we
may
for
ever
be
freed
from
Sin
,
and
made
like
to
Christ
in
Purity
and
Glory
,
is
the
effect
of
Love
stronger
than
Death
.
2.
Use
,
is
to
excite
us
to
follow
Holiness
;
to
make
it
the
great
design
,
study
and
endeavour
of
our
Lives
to
grow
in
Grace
.
'T
is
true
,
the
beginning
,
the
prosecution
,
and
perfection
of
Holiness
is
from
God
;
but
't
is
by
the
subordinate
concurrence
of
the
renewed
Mind
and
Will
,
the
leading
Faculties
,
that
we
are
advancing
towards
Perfection
.
God
gives
Vertue
to
the
Seeds
,
Temper
to
the
Seasons
,
and
Form
to
the
Fruits
;
but
Men
are
to
plant
and
water
the
Fruits
of
the
Earth
.
Without
God
our
Endeavours
are
weak
and
ineffectual
,
but
by
his
Blessing
are
successful
.
I
will
first
set
down
Directions
how
we
should
follow
Holiness
:
Secondly
,
Answer
the
Carnal
Allegations
against
our
striving
after
Perfection
:
Thirdly
,
Proceed
to
add
other
Motives
to
enforce
the
Duty
:
Fourthly
,
Propound
the
Means
that
may
be
effectual
for
this
excellent
End
.
1.
We
must
in
our
early
Age
follow
Holiness
.
Men
commonly
deceive
Conscience
,
and
elude
their
Duty
by
delays
:
They
are
unwilling
to
be
holy
too
soon
,
and
in
an
excellent
degree
:
They
presume
there
will
be
time
enough
hereafter
for
to
reform
themselves
;
after
their
Voluptuous
Affections
are
satisfied
,
after
their
Worldly
Acquisitions
,
they
will
forsake
their
Sins
,
and
become
holy
.
But
this
is
unaccountable
Folly
,
rather
a
Delirium
than
Discourse
.
There
are
innumerable
Contradictions
,
of
which
the
Lives
of
Men
are
compounded
;
they
complain
as
if
Time
were
intolerably
short
,
and
waste
it
as
if
it
were
intolerably
long
:
They
use
all
Arts
,
that
Months
may
seem
as
Hours
,
and
Years
pass
as
Days
.
But
in
no
Instance
is
this
Folly
more
visible
,
than
in
neglecting
the
working
out
their
own
Salvation
,
till
Time
and
Grace
are
past
,
when
no
person
can
assure
himself
of
the
next
Minute
:
They
presume
upon
such
a
remote
possibility
,
that
after
the
best
of
their
days
are
spent
in
the
Vanities
and
Business
of
the
World
,
there
will
be
time
to
do
the
one
thing
necessary
.
How
many
are
dispatch'd
to
the
Grave
and
Hell
in
the
midst
of
their
hopes
of
long
Life
,
and
their
resolutions
of
future
Repentance
?
Death
often
steals
upon
Men
unobserv'd
,
and
sometimes
unfelt
.
Now
since
Time
is
so
short
and
slippery
,
and
Life
is
dying
every
day
,
it
is
astonishing
that
so
many
are
careless
of
securing
future
Blessedness
.
But
suppose
their
Time
is
lengthened
out
,
how
is
the
difficulty
increas'd
of
their
being
renewed
,
and
reformed
in
their
Hearts
and
Conversations
?
The
natural
vicious
Inclinations
by
custom
in
Sin
are
confirm'd
Habits
;
their
Passions
are
more
violent
,
the
power
and
liberty
of
the
Mind
is
broken
,
and
cannot
reduce
them
under
the
empire
of
Reason
.
Men
think
there
will
be
an
ebbing
and
retiring
of
their
Carnal
Affections
in
Age
,
when
the
sensitive
Faculties
are
disabled
from
the
gross
acts
of
Sin
;
but
vicious
desires
are
not
cur'd
by
Impotence
.
The
love
to
Sin
increases
by
the
repeated
pleasure
of
it
:
Can
the
Aethiopian
change
his
skin
,
or
the
Leopard
his
spots
,
then
may
ye
that
are
accustomed
to
do
evil
,
do
well
.
By
Custom
Mens
Lusts
are
more
rebellious
to
Reason
,
more
untractable
to
Discipline
,
more
a
verse
from
holy
Counsel
.
The
good
or
the
evil
Habits
of
one
Age
,
are
with
their
Vertues
and
Vices
transfus'd
to
the
next
.
'T
is
extraordinary
when
an
evil
Child
becomes
a
sober
modest
Youth
,
or
a
dissolute
Youth
becomes
a
religious
Man
.
Childhood
is
as
the
Seed
,
in
whose
Vertue
the
Tree
of
Life
is
contain'd
.
The
Characters
that
are
cut
in
the
Bark
,
when
the
Tree
grows
,
deeply
and
visibly
remain
.
'T
is
as
painful
as
Death
,
to
change
a
sinful
Life
of
many
Years
,
and
begin
a
contrary
course
of
Actions
.
There
are
two
branches
of
Folly
visible
in
the
World
,
Men
will
not
do
when
they
can
,
and
afterwards
cannot
do
when
they
would
.
Besides
,
the
Holy
Spirit
is
griev'd
and
quench'd
by
their
resisting
his
pure
motions
;
and
if
he
be
withdrawn
,
't
is
impossible
they
should
be
renewed
by
a
serious
Repentance
.
'T
is
as
reasonable
to
expect
,
that
the
Sun
should
cross
the
order
of
Nature
,
and
rise
in
the
West
,
as
that
the
Sun
of
Righteousness
should
arise
with
healing
in
his
wings
,
upon
an
habitual
obstinate
Sinner
in
the
hour
of
Death
.
They
are
usually
left
to
hardness
and
stupidity
,
to
presumption
or
to
despair
.
Some
are
as
insensible
;
some
presume
to
obtain
an
easie
entrance
into
the
Kingdom
of
Life
,
and
their
disappointment
exceedingly
exasperates
their
sad
exclusion
;
others
who
were
fearless
of
the
last
Enemy
when
afar
of
,
in
his
approaches
,
they
remember
what
they
have
been
,
and
apprehend
what
they
must
be
without
a
miraculous
change
;
and
Conscience
,
like
a
Pulse
,
beats
quick
and
faint
,
the
prognostick
of
Eternal
Death
.
The
Consideration
,
they
are
come
to
the
end
of
their
days
,
and
shall
lose
the
end
of
their
desires
and
hopes
,
Eternal
Happiness
,
cuts
them
more
terribly
than
the
pangs
of
Death
.
The
reflection
on
their
wasting
the
treasure
of
Time
,
without
any
improvement
for
their
Souls
,
is
a
pricking
thorn
in
their
Eyes
,
and
forces
out
just
but
unprofitable
tears
.
How
doleful
is
the
separation
of
Soul
and
Body
here
,
and
how
woful
will
their
union
be
at
the
last
day
?
O
that
Men
were
wise
to
consider
their
latter
end
,
that
they
would
call
Death
to
counsel
;
with
what
evidence
and
efficacy
would
it
convince
them
of
the
necessity
of
a
timely
preparation
for
Eternity
?
'T
is
too
late
to
go
to
buy
Oyl
,
when
the
Bridegroom
is
coming
.
2.
Let
us
follow
Holiness
zealously
.
Desires
without
consequent
Endeavours
,
are
pretences
;
ineffectual
Resolutions
contradict
themselves
.
What
fire
,
vigour
,
and
activity
,
does
the
Apostle
express
?
If
by
any
means
I
may
attain
to
the
resurrection
of
the
dead
.
I
follow
after
it
,
that
I
may
apprehend
that
for
which
I
am
apprehended
of
Christ
.
Brethren
,
I
count
not
my self
to
have
apprehended
;
but
this
one
thing
I
do
,
forgetting
those
things
that
are
behind
,
and
reaching
forth
unto
those
things
that
are
before
,
I
press
forward
to
the
mark
,
for
the
prize
of
the
high
calling
in
Christ
.
I
follow
,
as
the
Huntsman
pursues
the
Game
,
with
full
speed
.
It
should
excite
Compassion
and
Indignation
,
to
see
the
Love
of
this
vain
perishing
World
to
be
more
active
and
zealous
,
than
the
Love
of
the
blessed
eternal
World
.
That
the
Tempter
with
such
wretched
wages
,
the
trifles
of
Time
,
should
induce
Men
to
be
his
Slaves
;
and
God
with
the
glorious
Reward
of
an
everlasting
Kingdom
,
should
not
perswade
them
to
be
his
Sons
,
to
be
like
him
in
Holiness
.
That
Men
should
so
violently
run
down
the
Hill
to
the
Earth
,
and
be
so
remiss
and
slow
in
their
▪
motion
upward
to
Heaven
.
The
vain-glorious
,
excited
by
the
edge
of
Ambition
,
will
venture
on
present
Death
,
with
fond
hopes
of
future
Fame
:
Strange
purchase
!
The
covetous
,
with
the
most
eager
application
of
means
,
strive
to
heap
up
uncertain
Riches
:
The
voluptuous
,
with
vehement
Affections
,
follow
Pleasures
.
But
to
obtain
the
highest
Honour
,
Coelestial
Treasure
,
to
enjoy
the
purest
Delights
,
Men
think
lazy
formality
,
and
slack
endeavours
sufficient
.
Whereas
the
most
serious
Thoughts
,
flagrant
Desires
,
steddy
Resolutions
,
and
all
possible
Industry
,
are
requisite
in
our
holy
Calling
,
that
we
may
have
an
abundant
entrance
into
the
Kingdom
of
God
.
3.
Let
us
follow
Holiness
with
alacrity
and
chearfulness
.
Our
Saviour
tells
us
,
'T
is
his
meat
and
drink
to
do
his
Father's
will
.
The
practise
of
Holiness
is
vital
and
nourishing
,
and
pleasant
to
the
taste
.
There
is
a
high
relish
in
Victory
of
any
kind
,
but
especially
over
our
most
dangerous
Enemies
;
it
replenishes
with
cordial
Contentment
;
what
Joy
arises
from
subduing
unruly
Passions
:
Suppose
Anger
has
often
foil'd
me
,
and
like
an
unmanaged
and
unbridled
Horse
,
has
hurried
me
into
dangers
;
if
by
Divine
Grace
,
by
Circumspection
and
Care
,
by
Resolution
and
Striving
,
I
finally
overcome
it
,
and
all
its
former
Victories
,
what
a
spring
of
Joy
rushes
into
the
Soul
?
If
the
Graces
of
the
Spirit
are
more
radiant
and
vigorous
in
their
exercise
,
the
Reward
is
such
a
clear
serenity
of
Mind
,
as
is
the
reflection
of
Paradise
,
a
Heaven
upon
Earth
.
Prosperity
in
a
Calling
makes
Men
diligent
and
delightful
in
it
.
But
when
the
practise
of
Religion
is
constrain'd
and
tedious
,
God
receives
no
Honour
,
and
Man
receives
no
Praise
,
nor
Joy
,
as
the
Reward
of
it
.
4.
Let
us
with
unfainting
perseverance
strive
after
perfect
Holiness
.
There
are
tinctures
of
Original
Sin
cleaving
to
the
best
Saints
defects
in
their
Graces
and
best
Duties
:
There
are
many
degrees
of
ascent
before
we
come
to
the
highest
point
of
Perfection
.
Let
us
strive
with
our
utmost
possibility
,
to
anticipate
Heaven
.
We
must
not
be
satisfied
with
some
attainments
,
and
presume
we
are
perfect
.
We
must
be
contending
,
till
our
Conquest
over
Sin
be
clear
and
compleat
.
The
reflection
upon
our
progress
will
Dixisti
sufficit
peristi
.
Aug.
give
new
Spirits
to
proceed
to
new
work
.
To
him
that
continues
in
well-doing
,
Glory
and
Immortality
is
the
reward
.
Perseverance
is
the
Crown
of
Christianity
.
2.
I
now
come
to
answer
the
Allegations
,
that
are
brought
to
discourage
Men
from
endeavours
after
perfect
Holiness
.
I
have
in
the
Preface
Answered
some
of
the
principal
Objections
,
I
will
consider
some
others
,
to
remove
the
most
plausible
Pretences
.
The
first
Objection
against
the
Divine
Command
,
of
being
perfect
as
our
Heavenly
Father
is
perfect
,
is
the
impossibility
of
obeying
it
.
How
can
sinful
Dust
and
Ashes
be
perfect
,
as
the
holy
God
is
?
To
this
a
clear
Answer
may
be
given
.
1.
'T
is
true
,
if
a
Law
be
absolutely
impossible
it
cancels
it self
:
For
there
can
be
no
authority
in
a
superiour
to
command
,
nor
obligation
on
a
Subject
to
obey
,
in
a
matter
that
is
not
capable
of
his
choice
.
Absolute
impossibility
quenches
desire
,
and
causes
despair
;
and
that
enervates
the
strength
of
the
Soul
,
and
cuts
the
sinews
of
Industry
.
Now
we
cannot
suppose
that
God
,
whose
Wisdom
,
Rectitude
and
Goodness
,
are
essential
and
unchangable
,
should
command
reasonable
Creatures
any
thing
utterly
impossible
;
for
then
the
cause
of
their
Sin
and
Misery
would
not
rise
from
themselves
,
but
they
would
be
fatally
lost
and
undone
for
ever
.
2.
The
Command
signifies
not
a
resemblance
of
equality
,
for
in
that
sense
there
is
none
holy
as
the
Lord
,
but
of
analogy
and
conformity
to
his
holy
Nature
,
of
which
intellectual
Creatures
are
capable
.
3.
In
the
present
state
our
Conformity
is
not
entire
,
our
Graces
are
not
pure
,
our
Vertues
not
refin'd
without
allay
:
But
this
is
from
our
culpable
impotence
.
And
it
cannot
be
imagined
,
that
God
should
reverse
this
Law
,
and
dissolve
the
obligation
of
it
,
because
we
have
contracted
a
sinful
disability
to
perform
it
.
Besides
,
God
is
pleased
to
▪
offer
divine
assistance
to
enable
us
to
be
like
God
in
the
kind
of
Holiness
,
though
not
in
the
perfection
of
degrees
.
And
though
we
cannot
attain
to
Perfection
here
,
we
may
be
ascending
to
it
.
The
Apostle
exhorts
Christians
to
strive
for
the
comprehension
of
the
heigth
and
depth
,
and
length
and
bredth
of
the
love
of
Christ
,
that
passes
knowledge
:
That
is
,
we
must
be
adding
new
degrees
of
Light
in
our
Minds
.
We
cannot
know
as
we
are
known
,
till
we
come
to
the
full
inlightned
state
above
;
and
we
cannot
be
holy
as
God
is
holy
,
till
we
come
to
his
transforming
presence
in
Heaven
,
but
we
must
be
aspiring
to
it
.
We
have
the
most
excellent
incouragement
to
this
Duty
:
For
if
we
are
zealous
in
our
desires
and
endeavours
,
God
will
pardon
our
imperfections
,
and
accept
us
as
if
they
were
perfect
:
But
those
who
are
settled
in
their
defects
,
and
lye
still
in
their
laziness
,
will
be
justly
condemned
.
2.
'T
is
objected
,
That
this
Duty
is
at
least
extreamly
difficult
.
To
this
I
answer
;
1.
Difficulty
is
an
unreasonable
pretence
in
matters
of
indispensable
Duty
,
and
infinite
consequence
.
Our
Saviour
commands
us
to
strive
to
enter
in
at
the
strait
gate
;
for
strait
is
the
gate
,
and
narrow
is
the
way
,
(
't
is
hard
to
find
,
and
hard
to
keep
)
but
that
only
leads
to
Eternal
Life
.
The
Kingdom
of
Heaven
is
to
be
taken
by
violence
,
and
the
Wrath
to
come
escap'd
by
flight
.
'T
is
better
to
take
pains
than
to
suffer
Pains
:
The
Cords
of
Duty
are
more
easie
than
the
Chains
of
Darkness
.
2.
There
is
nothing
in
Religion
insuperable
to
the
Love
of
God
,
and
of
our
Souls
.
Love
is
not
cold
and
idle
,
but
ardent
and
active
in
pursuit
of
its
Object
.
There
are
many
Instances
that
resolved
Diligence
will
overcome
great
obstacles
to
the
designs
of
Men.
Demosthenes
the
Athenian
,
was
the
most
unqualified
for
an
Orator
of
a
thousand
:
His
Breath
was
so
short
,
that
he
could
not
speak
out
a
full
Sentence
;
his
Voice
and
Pronunciation
was
so
harsh
,
and
his
Action
so
ungrateful
and
offensive
to
the
most
delicate
Senses
,
the
Eye
and
Ear
,
that
the
first
time
he
spake
in
the
publick
Assembly
,
he
was
entertained
with
Derision
,
and
the
second
with
Disdain
by
the
People
;
yet
by
unwearied
Industry
and
Exercise
,
he
corrected
his
defects
,
and
became
the
most
Eloquent
and
Perfect
Orator
that
ever
flourish'd
in
Greece
.
Now
can
there
be
any
so
difficult
heigth
in
Religion
,
but
a
strong
resolution
,
join'd
with
consequent
endeavours
,
and
the
supernatural
assistance
of
the
Holy
Spirit
,
will
gradually
attain
to
?
To
naked
Nature
,
the
Commands
of
plucking
out
the
right
Eye
,
and
cutting
off
the
right
Hand
,
are
extreamly
hard
:
Carnal
Men
pretend
they
can
as
easily
stop
the
circulation
of
the
Blood
,
as
mortifie
their
sensual
Inclinations
.
But
by
the
Grace
of
God
't
is
not
only
possible
,
but
pleasant
,
to
abstain
from
fleshly
Lusts
that
war
against
the
Soul
.
I
can
do
all
things
through
Christ
that
strengthens
me
,
saith
the
Apostle
;
the
word
implies
,
I
can
easily
:
St.
John
declares
,
his
Commands
are
not
grievous
:
The
yoke
of
Christ
is
a
gracious
yoke
.
The
impotence
of
Men
to
obey
Christ
,
consists
in
their
obstinacy
.
They
are
not
infected
by
Fate
,
nor
determin'd
by
Destiny
,
and
constrain'd
by
strict
Necessity
to
follow
their
sinful
Courses
,
but
are
chain'd
to
their
alluring
vicious
Objects
by
the
consent
of
their
own
Wills
.
I
will
,
to
convince
those
who
are
Christians
only
in
title
and
profession
,
and
pretend
invincible
impediments
against
performing
their
Duty
,
propound
the
Moral
Excellencies
that
shin'd
in
some
Heathens
in
regulating
the
angry
and
desiring
Appetites
.
Socrates
,
who
had
a
fiery
Nature
,
that
inclin'd
him
to
sudden
Anger
,
yet
attain'd
to
such
a
constant
equal
Temper
,
that
when
provok'd
by
Injuries
,
his
Countenance
was
more
placid
and
serene
,
his
Voice
more
temperate
,
his
Words
more
kind
and
obliging
.
Plato
,
surprized
with
Passion
for
a
great
Fault
of
his
Servant
,
took
a
Staff
to
beat
him
,
and
having
lift
up
his
Hand
for
a
stroke
,
stop'd
suddenly
;
and
a
Friend
Exigo
poenas
ab
homine
iracundo
.
Oblitus
servi
quia
alium
quem
potius
castigaret
invenerat
.
Sen.
〈◊〉
Ira
,
lib.
3.
coming
in
,
and
wondring
to
see
him
in
that
posture
,
said
,
I
chastise
an
angry
Man
;
reflecting
with
shame
upon
himself
:
Thus
he
disarm'd
his
Passion
.
When
Alexander
had
conquer'd
Darius
,
and
taken
his
Queen
,
a
Woman
of
exquisite
Beauty
,
he
would
not
have
her
brought
into
his
presence
,
that
his
Vertue
might
not
be
violated
by
the
sight
of
her
.
Scipio
having
taken
a
Town
in
Spain
,
and
among
them
a
Noble
Virgin
very
beautiful
,
resign'd
her
untouch'd
,
with
her
Ransom
of
great
value
,
to
the
Prince
to
whom
she
was
contracted
.
If
it
be
said
,
that
Vanity
assisted
Vertue
in
these
Persons
,
and
one
Carnal
Passion
vanquish'd
another
,
the
Desire
of
Praise
,
the
Pride
of
Life
,
the
Lust
of
the
Flesh
:
But
shall
not
Divine
Grace
be
more
powerful
than
Humane
Motives
?
The
impotence
of
Carnal
Christians
is
not
from
the
defect
of
assisting
Grace
,
but
their
culpable
neglect
of
using
it
.
But
for
the
intire
Conviction
of
Carnalists
that
are
under
the
tyranny
of
the
voluptuous
Appetites
,
and
pretend
they
cannot
resist
the
attractiveness
,
and
unbind
the
charms
that
fasten
them
to
the
Objects
of
their
impure
Desires
;
let
it
be
considered
,
that
a
little
contempt
,
or
coldness
of
the
Person
by
whom
they
are
charmed
,
a
favourable
aspect
upon
a
competitor
,
will
turn
their
Love
into
Disdain
,
and
break
all
society
between
them
.
And
shall
one
Carnal
Passion
vanquish
another
,
and
the
Terrors
of
the
Lord
,
the
Torments
of
an
Everlasting
Hell
,
be
ineffectual
to
restrain
them
?
The
remembrance
of
this
will
cover
them
with
Eternal
Confusion
in
the
next
World
.
The
Traveller
complain'd
of
the
roughness
of
the
way
,
when
a
Thorn
in
his
Foot
made
it
uneasie
.
Carnal
Men
complain
,
't
is
a
sad
task
to
obey
the
Gospel
,
but
their
Lusts
make
it
so
.
3.
'T
is
alledged
,
that
the
striving
after
perfect
Holiness
is
unnecessary
;
by
the
Covenant
of
Grace
a
Man
may
be
saved
without
it
.
Before
I
discover
the
falseness
of
this
pretence
,
I
shall
observe
that
Carnal
Men
,
that
they
may
live
easily
,
endeavour
to
make
their
Principles
correspondent
with
their
Practices
,
they
bend
the
Rule
to
their
depraved
Appetites
,
and
will
not
order
their
Life
by
the
holy
Rule
.
The
cursed
and
crafty
Serpent
will
assist
them
in
drawing
false
Conclusions
from
true
Premisses
,
and
in
opposing
the
Grace
of
the
Gospel
to
its
Precepts
.
When
the
Carnal
Affections
corrupt
the
Judgment
,
the
Mind
will
give
license
to
the
Affections
;
the
case
of
such
is
dangerous
,
if
not
desperate
.
Thus
the
loose
Opinion
,
That
Men
may
be
saved
without
absolute
Perfection
,
therefore
striving
after
it
is
unnecessary
,
makes
Men
remiss
in
Religion
,
and
produces
vain
delusive
hopes
,
that
end
in
fearful
disappointments
.
To
undeceive
Men
,
the
following
Considerations
may
be
effectual
.
1.
'T
is
true
,
we
must
distinguish
between
the
Preceptive
Moral
part
of
the
Covenant
of
Works
and
of
Grace
,
and
the
Foederal
.
They
agree
in
the
former
,
and
differ
in
the
latter
.
The
Gospel
injoyns
perfect
Obedience
as
well
as
the
Law
;
but
the
first
makes
it
the
Condition
of
the
Covenant
,
whereas
the
second
makes
provision
for
our
Imperfections
.
According
to
the
tenor
of
the
first
,
the
transgressing
of
one
Command
was
a
violation
of
the
Covenant
,
and
Death
was
the
unavoidable
consequence
of
Sin
:
for
entire
Obedience
was
the
Condition
of
it
.
Adam
sin'd
once
,
and
must
dye
for
ever
:
But
to
sin
against
the
command
of
the
Gospel
and
the
Covenant
is
not
the
same
:
The
Mediator
interposes
between
the
Righteous
Judge
and
the
Sinner
;
and
Faith
in
him
,
notwithstanding
the
killing
Law
,
and
the
accusing
Conscience
,
secures
us
from
revenging
Justice
.
Only
final
Impenitence
and
Unbelief
,
cut
off
from
the
benefit
of
the
Gospel
.
2.
Tho'
the
Gospel
allays
the
severity
and
rigor
of
the
Law
,
and
pardons
our
defects
,
yet
it
as
strictly
requires
our
sincere
earnest
endeavours
after
Perfection
,
as
the
Law
requir'd
exact
Obedience
.
We
are
commanded
to
grow
in
Grace
,
't
is
direct
matter
of
Duty
,
we
are
obliged
to
be
holy
,
as
God
is
holy
,
in
all
manner
of
Conversation
:
the
Rule
is
inflexible
,
and
none
can
by
dispensation
or
priviledge
be
exempted
from
serious
and
constant
endeavours
to
be
intirely
like
God
.
Those
who
are
pleas'd
with
the
pretence
,
that
perfect
Holiness
is
unattainable
here
,
and
indulge
their
imperfections
,
are
in
the
state
of
unrenewed
Nature
.
They
are
sure
they
shall
be
bad
always
,
and
therefore
will
not
labour
to
be
better
.
But
the
Consideration
that
we
cannot
attain
to
the
highest
pitch
of
Holiness
,
is
a
spur
and
incitation
to
the
Saints
to
greater
diligence
,
as
appears
by
the
example
of
St.
Paul
before
cited
.
'T
is
true
there
are
different
ages
of
the
Children
of
God
,
some
are
as
new
born
Babes
,
in
a
state
of
Infancy
and
Infirmity
,
others
in
their
Minority
,
others
are
arrived
to
more
maturity
:
and
as
the
crying
of
an
Infant
discovers
life
as
well
as
active
mirth
,
so
mourning
for
our
Imperfections
discovers
the
truth
of
Grace
.
And
Saints
of
different
Degrees
are
receiv'd
into
Glory
:
but
none
are
who
did
not
aim
and
endeavour
to
●leanse
themselves
from
all
pollutions
of
flesh
and
spirit
,
and
to
perfect
holiness
.
For
without
sincerity
we
are
not
capable
of
the
present
favour
of
God
,
nor
future
blessedness
,
and
sincerity
is
inconsistent
with
the
wilful
neglect
of
our
Duty
.
Grace
is
a
plant
of
Heaven
,
productive
of
Fruits
suitable
to
its
quality
,
and
't
is
proper
to
its
nature
,
to
be
tending
to
Perfection
.
A
Tree
that
ceases
to
grow
before
't
is
come
to
its
perfection
,
and
brings
not
forth
Fruit
in
its
season
,
withers
and
dyes
.
A
Christian
that
is
unfruitful
has
no
Life
,
but
is
expos'd
to
the
just
threatning
of
Excision
and
the
Fire
.
He
that
limits
himself
in
Religion
,
is
in
a
state
of
Death
.
I
have
insisted
the
longer
upon
this
matter
,
that
by
clearness
and
Conviction
,
Men
may
be
dis-enchanted
from
that
pernicious
perswasion
,
that
without
using
sincer●
▪
endeavors
to
be
perfectly
Holy
,
they
may
safely
go
to
Heaven
.
3.
I
shall
add
to
what
has
been
discours'd
of
before
,
some
other
Arguments
and
Motives
to
excite
us
to
be
intentive
to
this
great
work
.
I
shall
first
consider
the
perfection
of
the
Rule
laid
down
in
the
Gospel
.
1.
The
Moral
Law
in
its
purity
and
perfection
,
that
forbids
Sin
in
every
kind
and
degree
,
Thou
shalt
not
Covet
,
and
Commands
Holiness
in
the
most
Spiritual
Sublimeness
,
Thou
shalt
love
the
Lord
with
all
thy
mind
,
heart
,
soul
and
strength
,
is
the
Rule
of
our
Duty
prescrib'd
in
the
Gospel
.
'T
is
true
,
that
Personal
perfect
Obedience
as
the
Condition
of
Life
,
is
abolish'd
,
as
was
before
observed
:
if
that
lives
we
must
dye
for
ever
.
But
the
command
binds
without
relaxation
.
There
is
no
permission
of
the
least
Sin
by
the
Gospel
.
The
looking
to
the
Brazen
Serpent
,
did
not
alter
the
deadly
quality
of
the
poison
of
the
Fiery
Serpent
,
but
stopt
its
deadly
operation
:
Faith
in
Christ
does
not
change
the
nature
of
Sin
to
make
it
Lawful
,
but
hinders
its
deadly
malignity
in
Working
.
Our
Saviour
tells
us
,
He
came
not
to
destroy
the
Law
,
but
to
fulfil
it
.
And
that
heaven
and
earth
should
pass
away
,
before
one
tittle
of
it
shall
fail
;
that
is
,
lose
its
binding
Authority
.
'T
is
as
unalterable
as
the
Law-giver
,
whose
purity
it
represents
.
Not
only
the
Mysterious
and
Supernatural
Doctrines
,
the
Objects
of
Faith
,
but
Moral
Duties
,
the
matters
of
Practice
,
are
fully
reveal'd
only
in
the
Gospel
.
The
Humane
Understanding
was
Darkness
to
Supernatural
Truths
,
and
dim
with
respect
to
the
Rules
of
Life
.
Our
Saviour
has
clear'd
the
Law
from
the
false
Glosses
of
the
Pharisees
,
who
by
favourable
Explications
,
and
Correctives
of
its
strictness
,
instead
of
curbing
their
Lusts
,
did
cherish
and
foment
them
.
But
the
Oracle
speaks
without
ambiguity
:
the
Interpretation
of
our
Saviour
is
clear
and
decisive
,
that
the
purifying
the
Heart
,
as
well
as
the
cleansing
the
Hand
,
is
an
Indispensable
Duty
▪
Holiness
must
be
so
pure
,
that
we
must
not
only
abstain
from
polluting
acts
,
but
quench
all
polluting
thoughts
and
desires
:
we
must
not
only
pardon
externally
the
most
provoking
Injuries
,
but
internally
quench
all
inclinations
to
revenge
:
now
it
will
require
our
Noblest
Care
,
and
most
Excellent
Endeavours
to
practice
these
high
Rules
.
If
there
were
an
extract
of
the
Corrupt
Morals
in
the
Philosophy
of
the
Heathens
,
it
would
be
visible
how
defective
it
is
to
restore
Man
to
his
primitive
Holiness
.
They
were
Idolaters
,
not
merely
by
Temptation
,
but
by
Principle
and
Resolution
:
it
was
their
Maxim
that
a
Wise
Man
should
Conform
to
the
Worship
practis'd
in
the
places
where
they
lived
.
Their
Moral
Philosophy
ascended
no
higher
than
to
instruct
us
how
to
act
as
Men
:
for
it
considers
in
them
only
Humane
Qualities
,
and
directs
their
Actions
in
a
respective
order
to
Natural
Felicity
.
To
do
justly
,
to
dye
generously
,
to
allay
the
fiery
agitations
of
the
Passions
,
that
make
Men
miserable
in
themselves
,
and
vexatious
to
others
,
is
the
highest
pitch
to
which
this
Heathen
Philosophy
pretends
.
They
had
some
glimmering
confus'd
Notions
of
their
Duty
towards
God
,
but
like
the
thin
appearance
of
some
Stars
in
a
dark
Night
,
without
Efficacy
.
But
the
Gospel
reveals
our
Duty
so
as
it
may
be
clearly
known
,
and
strongly
imprest
on
us
.
There
are
various
Duties
in
the
compass
of
a
Christians
practise
,
and
't
is
an
advantage
to
have
them
reduc'd
to
some
comprehensive
Heads
,
that
may
bring
them
often
to
our
Minds
.
The
Apostle
gives
us
the
bright
sum
of
our
Duty
:
The
grace
of
God
that
brings
salvation
,
hath
●pp●●●'d
unto
all
●●n
,
teaching
us
,
th●●
d●nying
ungodliness
and
worldly
lusts
,
〈◊〉
should
li●●
godly
,
righteously
●nd
soberly
in
the
pr●●●●t
world
▪
There
is
no
Rule
more
e●●●●●●ve
and
influential
into
the
Life
of
a
Christian
,
th●●
to
wal●
worthy
of
God
,
becoming
our
Relation
to
him
〈◊〉
ou●
Heavenly
Father
,
and
our
Union
with
his
Son
as
our
Spiritual
Head
,
and
the
Supernatural
Happiness
reveal'd
in
his
Word
▪
We
are
commanded
to
●●l●
ci●●●mspectly
and
●●●ctly
▪
not
as
fools
b●●
〈◊〉
wi●●
.
Sometime●
there
is
a
particular
e●umeration
of
our
Duties
:
Finally
brethren
,
whatsoever
things
are
honest
,
whatsoever
things
are
j●s●
,
whatsoever
things
are
pure
,
whatsoever
things
are
lovely
,
whatsoever
things
are
of
good
r●port
,
if
ther●
be
any
vertue
,
any
praise
,
think
on
these
things
.
From
what
has
been
said
of
the
Obligation
of
the
Evangelical
▪
Rule
,
't
is
evident
how
destructive
the
Doctrine
of
the
Church
of
Rome
is
,
that
many
things
prescribed
in
the
Gospel
,
are
Counsels
of
Perfection
,
not
Universal
Laws
.
A
Doctrine
fatally
fruitful
of
many
pernicious
Consequences
:
of
Spiritual
Pride
,
the
poison
of
the
Soul
.
They
depress
the
Divine
Law
,
while
they
Assert
a
more
Excellent
Holiness
in
uncommanded
Works
,
and
they
exceed
the
rule
in
matters
of
Supererogation
.
It
induces
slothfulness
:
for
they
securely
allow
themselves
in
the
neglect
of
their
duty
,
and
not
only
contradict
the
Gospel
in
their
Practises
,
but
supplant
it
in
their
Principles
.
And
as
they
relax
our
obligation
to
the
Precepts
of
the
Law
,
so
by
other
Doctrines
they
release
Men
from
the
fear
of
the
Sanction
and
Penalty
▪
for
the
Doctrine
of
Purgatory
takes
away
the
fear
of
Hell
,
and
the
Doctrine
of
Indulgences
the
fear
of
Purgatory
.
2.
The
Gospel
propounds
to
us
Examples
of
Perfection
to
raise
us
to
the
best
heighth
.
1.
We
are
Commanded
to
be
perfect
as
our
heavenly
Father
is
perfect
.
There
are
some
Attributes
of
God
,
that
are
not
the
Object
of
our
Desires
and
Imitation
,
but
of
our
highest
Reverence
and
Veneration
.
Such
are
his
Eternity
,
Immensity
,
Omnipotence
,
Immutability
.
There
are
other
Attributes
,
his
Moral
Perfections
,
that
are
imitable
:
Holiness
,
Goodness
,
Justice
,
Truth
;
which
are
purely
and
fully
declar'd
in
his
Law
,
and
visibly
in
the
Works
of
Providence
.
This
Command
as
was
before
explain'd
,
is
to
be
understood
,
not
of
an
equality
,
but
resemblance
.
He
is
Essentially
▪
Transcendently
and
Unchangeably
Holy
,
the
Original
of
Holiness
in
understanding
Creatures
.
There
is
a
greater
disproportion
between
the
Holiness
of
God
,
and
the
unspotted
Holiness
of
the
Angels
,
than
between
the
Celerity
of
the
motion
of
the
Sun
in
the
Heavens
,
and
the
slow
motion
of
the
shadow
upon
the
Dial
that
is
regulated
by
it
.
It
should
be
our
utmost
Aim
,
our
most
earnest
Endeavour
,
to
imitate
the
Divine
Perfection
.
As
Wax
is
to
the
S●al
,
so
is
the
Spirit
of
Man
to
his
End
,
the
same
Characters
are
ingraved
in
it
.
The
Soul
is
God-like
,
when
the
principal
leading
Powers
,
the
Understanding
and
Will
;
are
influenc'd
by
him
.
The
Heathen
Deities
were
distinguished
by
their
Vices
,
Intemperance
,
Impurity
,
and
Cruelty
,
and
their
Idolaters
sin●d
boldly
under
their
Patronage
.
The
true
God
commands
us
,
to
be
holy
,
as
God
is
holy
;
to
be
followers
of
him
as
dear
Children
:
For
Love
produces
desires
and
endeavours
of
likeness
.
2.
The
Life
of
Christ
is
a
Globe
of
Precepts
,
a
Model
of
Perfection
,
set
before
us
for
our
imitation
.
This
in
some
respect
is
more
proportionable
to
us
;
for
in
him
were
united
the
Perfections
of
God
,
with
the
Infirmities
of
a
Man
.
He
was
h●ly
,
harmless
,
und●filed
,
and
separate
from
Sinners
.
His
Purity
was
absolute
,
and
every
Graoe
in
the
most
Divine
degree
was
express'd
in
his
Actions
.
His
Life
and
Death
were
a
compounded
Miracle
of
Obedience
to
God
,
and
Love
to
Men.
Whatever
his
Father
order'd
him
to
undertake
,
or
undergo
,
he
entirely
consented
to
▪
He
willingly
took
on
him
the
form
of
a
Servant
▪
't
was
not
put
upon
him
by
compulsion
.
In
his
Life
▪
Humility
towards
Men
▪
infinite
descen●s
below
him
,
Self-denial
,
Zeal
for
the
Honour
of
God
,
ardent
Desires
for
the
Salvation
and
Welfare
of
Men
,
were
as
visible
as
the
Flame
discovers
Fire
.
In
his
Sufferings
,
Obedience
and
Sacrifice
were
united
.
The
willingness
of
his
Spirit
was
victorious
over
the
repugnance
of
the
Natural
Will
in
the
Garden
;
Not
my
Will
,
but
thine
be
done
,
was
his
un●lterable
choice
.
His
Patience
was
i●●●perable
to
all
Injuries
:
He
was
betrayed
by
a
Disciple
for
a
vile
Price
,
and
a
Mu●therer
was
preferr'd
before
him
▪
He
was
scorn'd
as
a
false
Prophet
,
as
a
feigned
King
,
and
deceitful
S●viour
:
He
was
spit
on
,
scourg'd
,
crown'd
with
Thorns
,
and
crucified
;
and
in
the
heigth
of
his
Sufferings
never
express'd
a
spark
of
Anger
against
his
Enemies
,
nor
the
least
degree
of
Impatience
,
that
might
lessen
the
value
of
his
Obedience
.
Now
consider
,
it
was
one
principal
Reason
of
his
Obedience
,
to
instruct
and
oblige
us
to
conform
to
his
Pattern
,
the
certain
and
constant
Rule
of
our
Duty
.
We
may
not
securely
follow
the
best
Saints
,
who
sometimes
through
Ignorance
and
Infirmity
,
deviate
from
the
narrow
way
;
but
our
Saviour
is
the
Way
,
the
Truth
,
and
the
Life
.
What
he
said
after
his
wa●hing
the
Disciples
Feet
,
(
an
Action
wherein
there
was
such
an
admirable
mixture
of
Humility
and
Love
,
that
't
is
not
possible
to
conceive
which
excell'd
;
for
they
were
both
in
the
highest
Perfection
,
)
I
have
given
you
an
Example
,
that
what
I
have
done
to
you
,
so
do
you
,
is
applicable
to
all
the
kinds
of
Vertues
and
Graces
exhibited
in
his
Practice
.
He
instructs
us
to
do
by
his
Doings
,
and
to
suffer
by
his
Sufferings
.
He
suffered
for
1
Pet.
〈◊〉
.
us
▪
leaving
an
Example
,
that
we
may
follow
his
steps
.
He
levels
the
way
,
and
makes
it
like
a
Carpet
,
by
going
before
us
.
Those
Duties
which
are
very
harsh
to
sensible
Nature
,
he
instructs
us
in
,
by
his
Preaching
,
and
by
his
Passion
.
How
can
we
decline
them
,
when
perform'd
by
him
,
in
whom
the
glorious
Deity
was
personally
united
to
the
tender
Humanity
?
His
Life
was
a
continual
Lecture
of
Mortification
.
'T
is
the
Observation
of
the
Natural
Historian
,
that
the
tender
Providence
of
Nature
is
admirable
,
in
preparing
Medicines
for
us
Visu
ipso
animos
invitavit
etiam
deliciis
auxilia
per
miscens
.
Plin.
l.
22.
in
beautiful
fragrant
Flowers
,
that
we
might
not
refuse
the
Remedy
,
as
more
distastful
than
our
Diseases
.
But
how
astonishing
is
the
Love
of
God
,
who
sent
his
Son
for
our
Redemption
from
Eternal
Death
,
and
in
his
Example
has
sweeten'd
those
Remedies
that
are
requisite
for
the
Cure
of
our
distemper'd
Passions
:
the
taking
up
the
Cross
,
submitting
to
Poverty
and
Persecution
,
are
made
tolerable
,
by
considering
that
in
enduring
them
,
we
follow
our
Redeemer
.
Can
any
Motive
more
ingage
and
incourage
our
Obedience
,
than
the
perswasive
Pa●tern
,
and
commandingly
Exemplary
of
Dominus
&
Deus
noster
quicquid
docuit
fecit
,
ut
discipulus
excusatus
esse
non
possit
,
qui
discit
&
non
facit
.
Cypr.
Ep.
56.
l.
1.
our
Soveraign
and
Saviour
?
Can
we
be
averse
from
our
Duty
,
when
our
Law-giver
teaches
us
Obedience
by
his
own
practice
?
Can
any
Invitation
be
more
attractive
,
than
to
do
that
for
Love
to
him
,
which
he
did
for
Love
to
us
and
our
Salvation
?
We
are
his
Subjects
by
the
dearest
Titles
,
and
our
own
Consen●
;
we
are
dedicated
to
his
Honour
;
and
as
the
Apostle
tells
the
Galathians
,
If
you
are
circumcised
,
you
are
debtors
to
keep
the
whole
Law
,
by
the
same
Reason
,
if
we
are
baptized
,
we
are
obliged
to
obey
the
Law
of
Faith
;
to
order
our
Lives
according
to
the
Doctrine
and
Example
of
Christ
.
An
unholy
Christian
,
is
a
Contradiction
so
direct
and
palpable
,
that
one
word
destroys
another
;
as
if
one
should
say
,
a
living
Carcass
,
or
a
cold
Calenture
.
We
must
adorn
the
Gospel
of
Christ
by
the
sacred
splendour
of
our
Actions
.
An
innocent
Life
from
gross
notorious
Sins
,
is
a
poor
Perfection
;
we
must
shew
forth
the
Vertues
of
him
,
who
has
called
us
to
his
Kingdom
and
Glory
.
Men
usually
observe
what
is
●minently
better
,
or
extreamly
worse
,
in
any
kind
:
The
excellent
Goodness
of
Christians
recommends
the
Goodness
of
the
Gospel
,
and
convinces
Infidels
,
that
it
came
from
the
Fountain
of
Goodness
.
The
Primitive
Christians
endur'd
the
Fiery
Tryal
with
insuperable
Constancy
;
and
the
most
powerful
Argument
that
inspir'd
their
Courage
,
despising
Life
and
Death
,
was
,
that
Christ
was
their
Leader
in
those
terrible
Conflicts
;
he
was
their
Spectator
,
when
Si
vos
acies
vocaverit
,
si
certaminis
vestri
dies
venerit
,
militate
fortiter
dimicate
constanter
,
scientes
vos
sub
oculis
presen●●s
domini
dimicare
,
&
confessione
nominis
ejus
,
ad
ipsius
gloriam
perve●ire
.
Quis
non
pretiosam
in
conspectu
Domini
mortem
non
fortiter
&
constanter
excipiat
,
placiturus
ejus
oculie
qui
nos
in
confessione
nominis
sui
de
super
spectans
,
volentes
comprobat
,
ad
juvat
dimicantes
,
vincentes
coronat
.
Cypr.
they
incounter'd
fierce
Beasts
,
and
fiercer
Tyrants
,
for
the
defence
of
his
Truth
,
and
Glory
of
his
Name
;
and
while
they
were
suffering
for
him
,
he
was
preparing
Immortal
Crowns
for
them
.
This
St.
Cyprian
,
in
his
Pastoral
Letters
to
the
Christians
in
Africa
,
represents
with
such
powerful
Eloquence
,
that
kindled
in
their
Breasts
a
Love
to
Christ
stronger
than
Death
.
3.
The
Angels
are
propounded
to
us
as
a
Pattern
for
our
Imitation
.
Our
Saviour
directs
our
desires
,
that
the
Will
of
God
may
be
done
in
Earth
,
as
't
is
done
in
Heaven
.
The
Will
of
God
is
either
Decretive
or
Preceptive
:
The
Decretive
extends
to
all
Events
;
nothing
falls
out
at
Random
,
nothing
by
rash
Chance
and
Casualty
,
but
all
things
come
to
pass
according
to
the
Counsel
of
his
Will
;
by
his
Efficiency
or
Pormission
.
The
Preceptive
Will
of
God
is
the
Rule
of
our
Duty
▪
This
is
the
Will
of
God
,
even
yo●r
Sanctification
:
This
is
intended
here
▪
for
't
is
to
be
performed
in
conformity
to
the
Obedience
of
the
Angels
.
But
●●s
comprehensive
of
our
resign'd
submission
to
the
Will
and
Wisdom
of
God
in
the
disposals
of
Providence
,
as
well
as
to
our
active
subjection
to
his
Commands
▪
We
are
equally
obliged
to
acknowledge
and
honour
his
Sovereignty
and
Do●inion
in
ordering
all
things
,
as
to
yi●●d
Obedience
to
his
Sovereignty
declar'd
in
his
Laws
.
The
Psalmist
addresses
himself
to
the
Angels
,
as
our
Pattern
;
Bless
the
Lord
ye
his
Angels
that
excel
in
strength
,
that
do
his
Commandments
,
hearkening
to
the
voice
of
his
Word●
▪
The
Angels
are
the
eldest
off-spring
of
God's
Power
,
Glorious
,
Heavenly
and
Immortal
Spirits
.
The
Title
of
Angels
signifies
their
Office
;
their
Nature
we
do
not
fully
know
.
We
can
tell
what
they
are
not
,
not
Fl●sh
nor
Blood
;
but
negatives
do
not
afford
Knowledge
.
'T
is
not
Knowledge
to
declare
what
things
are
not
,
but
what
they
are
.
Their
excellency
is
discovered
in
Scripture
,
in
that
the
highest
degree
of
our
Perfection
is
express'd
by
likeness
to
the
Angels
.
The
Perfection
of
Beauty
in
Stephen
is
set
forth
,
They
saw
his
Face
,
as
the
Face
of
Acts
6.
15.
an
Angel
.
Excellent
Wisdom
in
David
;
My
Lord
the
King
is
wise
as
an
Angel
of
2
Sam.
14.
20.
God
.
Perfect
Eloquence
▪
Tho'
I
speak
1
Cor.
13.
1.
with
the
Tongues
of
Men
and
Angels
.
And
the
Apostle
,
in
asserting
the
infinite
dignity
of
the
Mediator
,
proves
it
by
this
Argument
that
he
is
above
the
Angels
;
To
whi●h
of
the
Angels
did
he
s●y
,
thou
●●t
my
Son
?
that
is
,
in
a
high
and
peculiar
manner
:
Now
if
they
had
not
been
in
the
highest
order
of
Creatures
,
the
Argument
had
not
been
conclusive
;
yet
they
are
infinite
descents
below
God
▪
The
Heavens
are
not
clean
in
his
sight
,
the
Stars
are
not
pure
befor●
him
.
The
Seraphims
v●il
their
Faces
and
their
Feet
in
his
glorious
presence
,
and
cry
one
to
another
,
Holy
,
holy
,
holy
,
Lord
God
of
Hosts
,
the
whole
Earth
is
full
of
thy
Glory
:
His
separate
and
transcendent
Attributes
are
the
Foundation
of
their
Humility
and
Subjection
.
2.
They
received
their
Being
from
his
meer
Pleasure
.
This
most
free
Favour
infinitely
binds
them
to
his
Service
.
A
derived
Being
has
dependant
operations
.
3.
They
are
confirm'd
in
their
state
of
ever-flourishing
Fe●●city
,
by
pecullar
Grace
.
In
the
morning
of
the
Creation
Heaven
shin'd
with
innumerable
Sta●●
the
Angels
of
Light
,
of
whom
a
vast
number
are
by
their
Rebellion
,
become
wandering
Stars
,
to
whom
is
reserv'd
the
blackness
of
darkness
for
ever
.
How
dreadful
was
their
Fall
?
From
what
Felicity
into
what
Woe
?
Now
the
good
Angels
are
in
a
supernatural
state
,
without
the
least
danger
of
Change
and
Separation
from
the
blessed
Presence
of
God
.
The
Grace
of
Confirmation
renews
their
obligation
to
the
Divine
Goodness
;
they
are
not
safe
in
themselves
,
but
their
fidelity
is
secur'd
by
the
continual
influence
of
the
Holy
Spirit
.
In
them
is
perfect
Light
,
and
perfect
Love
,
the
fountains
of
their
Obedience
.
The
matter
wherein
their
Obedience
is
exercis'd
is
secret
to
us
;
the
Laws
and
admirable
Order
in
Heaven
,
are
not
fully
discovered
:
But
we
are
assur'd
,
they
continually
magnifie
and
celebrate
the
Perfections
of
God
.
In
this
lower
World
,
they
are
ministring
Spirits
to
the
Heirs
of
Salvation
,
the
adopted
Children
of
God
.
The
highest
Angels
are
not
exempted
from
this
Service
,
nor
the
lowest
Saints
excluded
from
the
Benefit
of
it
.
How
many
unforeseen
and
inevitable
dangers
,
as
to
Humane
prevention
,
do
they
prevent
?
The
evil
Angels
would
destroy
the
Saints
,
from
a
Principle
of
Revenge
and
Despite
against
the
high
and
everlasting
Judge
,
and
are
hindered
by
the
interposing
of
the
good
Angels
.
Michael
overcome
the
Devil
,
in
the
contention
about
the
Body
of
Moses
.
The
Devils
have
totally
lost
their
Moral
Excellency
,
and
their
Natural
Excellency
,
their
Lustre
and
Power
are
lessen'd
.
But
of
what
Power
they
have
to
do
Mischief
,
there
are
terrible
Proofs
recorded
in
Scripture
:
They
raised
the
Storm
that
overthrew
the
House
,
wherein
Job's
Children
were
suddenly
destroy'd
;
and
struck
his
Body
with
loathsome
and
tormenting
Boiles
.
The
good
Angels
inspire
holy
thoughts
,
and
excite
holy
affections
in
the
Saints
:
For
certainly
they
have
an
inspiring
Faculty
for
Good
,
as
the
Devils
have
for
Evil.
Satan
put
it
into
Judas
his
Heart
to
betray
Christ
.
They
execute
Vengeance
upon
the
wicked
:
The
Angel
of
the
Lord
destroyed
in
one
night
,
〈◊〉
hundred
fourscore
and
five
thousand
of
the
Assyrian
Army
.
When
the
Saints
leave
the
World
,
the
Angels
guard
them
through
the
Air
,
the
dominions
of
Satan
,
and
secure
them
from
the
spiritual
Pharaoh
,
who
pursues
them
in
their
passage
to
the
Coelestial
Canaan
.
At
the
last
day
they
shall
gather
the
Elect
from
all
the
quarters
of
the
World
▪
before
the
Tribunal
of
Christ
;
and
after
the
Judgment
is
past
,
they
shall
cast
the
Wicked
into
everlasting
Fire
.
The
perfection
of
their
Obedience
is
signified
:
They
obey
God
readily
without
delay
or
reluctancy
.
Delay
is
a
vertual
denial
of
Obedience
.
The
Angel
told
Zacharias
,
I
am
Gabriel
that
stand
in
the
presence
of
God
:
It
implies
his
prepared
disposition
to
receive
and
perform
all
his
Commands
.
'T
is
said
,
they
hearken
to
the
voice
of
his
Word
:
the
first
signification
of
his
Will
puts
them
in
motion
.
They
entirely
obey
him
;
there
is
no
allay
,
no
mixture
of
Contraries
in
their
Principles
,
nothing
suspends
or
breaks
the
entireness
of
their
activity
in
God's
Service
.
They
obey
him
with
all
their
Powers
,
and
the
utmost
efficacy
of
them
.
'T
is
said
,
He
makes
his
Angels
Spirits
,
his
Ministers
a
flam●
of
Fire
:
to
signifi●
their
celerity
and
vigout
in
doing
God's
Will.
They
fly
like
the
Wind
,
to
rescue
the
Saints
from
imminent
destructive
Evils
;
and
like
a
flame
of
Fire
,
are
quick
and
terrible
to
consume
the
wicked
.
They
fully
perform
his
Commands
:
The
two
Angels
that
were
sent
to
preserve
L●t
,
from
the
destruction
of
Sodom
,
while
he
lingred
,
they
took
him
by
the
Hand
,
and
brought
him
out
of
the
City
,
and
would
not
destroy
it
till
he
was
safe
.
They
freely
and
chearfully
obey
God
,
esteeming
his
Service
their
Glory
and
Felicity
.
They
are
stil'd
Thrones
and
Dominions
,
Principalities
and
Powers
;
but
they
are
more
pleased
in
the
title
of
his
Angels
;
that
is
,
Messengers
,
and
in
the
relation
of
his
Servants
.
They
esteem
it
their
highest
Exaltation
and
Happiness
to
obey
God
.
They
with
as
much
diligence
and
delight
watch
over
the
meanest
Saints
,
though
never
so
obscure
and
despicable
in
the
World
,
as
those
who
are
in
Royal
Dignity
;
because
they
in
it
obey
the
Orders
of
God
.
They
are
steddy
and
uniform
in
their
Duty
,
above
all
temptations
from
Hopes
or
Fears
that
may
slacken
their
Endeavours
,
and
unstring
the
bent
of
their
Resolutions
in
his
Service
.
There
is
an
eternal
constancy
in
their
Obedience
.
It
may
be
said
,
this
Example
is
above
our
level
in
the
present
state
:
Our
wings
are
broke
,
we
flag
,
and
cannot
reach
so
high
a
flight
.
We
sometimes
conceive
more
clearly
,
sometimes
more
darkly
of
our
Duty
:
We
are
sometimes
declining
,
sometimes
reviving
and
returning
to
our
Duty
:
We
do
not
practice
Obedience
with
that
degree
of
diligence
as
't
is
commanded
.
The
weakness
of
the
Flesh
controuls
the
willingness
of
the
Spirit
.
How
should
it
upbraid
us
that
we
fall
so
short
in
the
imitation
of
Angelical
Obedience
,
who
are
under
equal
,
nay
peculiar
,
Obligations
to
please
God
?
The
Grace
of
God
in
our
Redemption
,
is
more
illustriously
visible
than
in
their
Creation
:
The
Goodness
of
God
was
most
free
in
making
the
Angels
;
but
't
is
merciful
in
saving
Man
from
extream
Misery
,
the
desert
of
his
Disobedience
.
The
Divine
Power
made
the
Angels
,
but
Men
are
redeemed
by
the
dearest
Price
,
the
Blood
of
the
Son
of
God
.
In
this
God
commended
his
Love
to
us
,
that
when
we
were
Sinners
,
he
gave
his
Son
to
dye
for
us
.
Now
Beneficence
is
magnified
by
the
principle
and
motive
of
it
;
Gifts
are
endear'd
by
the
Affection
of
the
Giver
,
and
ingenuous
Thankfulness
chiefly
respects
it
.
All
the
precious
Benefits
,
and
vital
Influences
,
that
we
receive
,
are
from
the
dearest
Love
of
God
:
Supposing
the
Angels
receive
as
great
Favours
from
his
bountiful
Hand
,
yet
there
is
a
clearer
discovery
of
his
Heart
,
his
tender
and
compassionate
Love
in
our
Salvation
.
How
should
this
Consideration
inspire
our
Prayers
with
a
holy
Heat
,
that
God
would
inlighten
our
Minds
to
know
his
holy
,
acceptable
and
perfect
Will
,
and
incline
our
Wills
to
choose
it
,
and
enable
us
to
do
it
,
as
the
Angels
,
the
most
illuminate
and
zealous
Servants
of
God
?
4.
The
Scripture
has
lighted
up
excellent
Examples
of
Holiness
in
the
Lives
of
the
Saints
upon
Earth
,
for
our
direction
and
imitation
.
There
is
a
great
advantage
by
looking
on
Examples
;
they
are
more
instructive
than
naked
Pre●●pts
,
and
more
clearly
convey
the
knowledge
of
our
Duty
.
A
Work
done
in
our
sight
by
another
,
directs
us
better
in
the
practise
of
it
,
is
more
acceptable
,
and
of
more
powerful
efficacy
to
reform
us
,
than
Counsel
and
Admonition
by
words
.
A
Reproof
,
if
spoken
with
an
imperious
air
,
wherein
Vanity
has
a
visible
ascendant
,
is
heard
with
distaste
,
and
often
with
disdain
;
but
an
excellent
Example
is
a
silent
Reproof
,
not
directed
immediately
to
irregular
Persons
,
but
discovers
what
ought
to
be
done
,
and
leaves
the
application
to
themselves
,
and
the
impression
is
more
quick
and
penetrating
than
of
words
.
In
difficult
Precepts
,
no
Argument
is
more
effectual
than
Examples
;
for
the
possibility
of
doing
them
is
confirm'd
by
Instances
in
others
;
and
the
pretence
of
Infirmity
is
taken
away
.
The
Command
binds
us
to
our
Duty
,
Examples
incourage
us
to
performance
.
The
pattern
of
the
Angels
,
who
are
pure
Spirits
,
is
not
so
influential
upon
us
,
as
the
pattern
of
the
Saints
,
that
is
more
correspondent
and
proportionate
to
our
present
state
;
as
the
Light
of
the
Stars
,
that
are
so
vastly
distant
,
is
not
so
useful
in
managing
our
Affairs
,
as
the
Light
of
a
Candle
that
is
near
us
.
The
Saints
are
nearly
allied
to
us
;
they
are
clothed
with
the
same
frail
garment
of
Flesh
,
they
had
like
Passions
,
and
were
in
the
same
contagious
World
,
yet
they
were
holy
and
heavenly
in
their
Affections
and
Actions
:
They
lived
in
civil
Conversation
with
Men
,
and
spiritual
Communion
with
God
.
This
will
take
away
the
pretence
of
Infirmity
;
for
we
have
the
same
word
of
Grace
,
and
spirit
of
Grace
,
to
strengthen
us
.
The
practise
of
Holiness
is
regular
and
uniform
,
wherein
the
Saints
resemble
one
another
;
yet
there
is
a
conspicuous
singularity
of
active
or
suffering
Graces
in
some
Saints
,
that
eminently
distinguish
them
from
others
;
and
these
we
should
especially
regard
.
Enoch
walked
with
God
:
His
Life
was
a
continual
regard
of
God
▪
therefore
he
was
translated
into
his
glorious
Presence
.
Abraham's
Faith
was
illustrious
,
in
that
without
reluctancy
,
he
address'd
himself
to
offer
up
his
beloved
Son
;
a
Command
so
heavy
,
that
God
would
not
permit
his
performing
it
.
Moses
Self-denial
was
truly
admirable
,
in
choosing
to
live
in
a
solitary
naked
Desert
,
rather
than
in
the
Egyptian
Court
,
wherein
was
the
heigth
of
Pomp
,
and
the
centre
of
Pleasure
.
Job's
Patience
was
unparallel'd
,
when
encompass'd
with
the
sharpest
Affliction
.
Daniel
prefer'd
a
Den
of
Lyons
to
Darius's
Palace
,
rather
than
neglect
one
day
his
desired
Duty
of
Prayer
to
God
.
Whom
would
it
not
inflame
,
to
read
the
Narrative
of
the
Tryals
of
the
excellent
Saints
recorded
in
the
11th
to
the
Hebrews
?
They
were
persecuted
and
patient
,
afflicted
and
resign'd
;
they
were
victorious
over
the
blandishments
of
the
alluring
World
,
and
the
terrors
of
the
enraged
World
:
From
those
Instances
,
the
Apostle
exhorts
us
to
run
our
race
with
Patience
,
looking
to
Jesus
the
author
and
finisher
of
our
Faith
.
The
Knowledge
that
is
in
our
view
from
the
practice
of
others
,
will
make
Obedience
more
easie
,
and
best
lead
us
to
practice
.
These
excellent
Examples
should
make
us
blush
with
Shame
,
and
bleed
with
Grief
,
that
notwithstanding
there
is
a
more
copious
communication
of
Grace
by
the
Gospel
,
than
under
the
Law
,
and
a
more
clear
revelation
of
the
glorious
Reward
,
we
are
so
many
degrees
below
them
.
Nothing
Cur
ergo
ad
excujationes
proni
,
quae
fortiora
sunt
non
intuemur
?
will
convince
us
more
of
our
Negligence
,
than
comparative
and
exemplary
Instruction
.
There
is
an
envious
Emulation
among
those
that
are
in
Publick
Nemo
eorum
qui
in
republica
versantur
,
quos
vincat
,
sed
a
quibus
vincitur
,
aspicit
:
Et
illis
non
tam
jucundum
est
multos
post
se
videre
,
quam
grave
aliquem
ante
se.
Sen.
Ep.
73.
Places
;
't
is
not
so
pleasing
to
see
many
below
them
,
as
't
is
uneasie
and
grievous
to
see
any
above
them
.
This
seems
to
be
one
of
those
Plants
,
that
in
its
native
Soil
is
poisonous
,
but
transplanted
into
another
Climate
,
and
under
another
Heaven
,
is
not
only
innocent
,
but
healthful
.
'T
is
a
noble
Emulation
worthy
the
breast
of
a
Saint
,
to
strive
to
excel
others
in
Holiness
.
5.
Our
present
Joy
,
and
future
Glory
,
are
improved
according
as
we
rise
to
Perfection
here
.
The
Life
of
a
Saint
may
be
compar'd
to
the
Labour
of
the
Bees
,
who
all
the
day
either
fly
from
their
Hives
to
the
Flowers
,
or
from
the
Flowers
to
their
Hives
;
and
all
their
art
and
exercise
is
,
where
there
is
fragrancy
or
sweetness
.
In
divine
Worship
the
Soul
ascends
to
God
,
by
holy
thoughts
and
ardent
desires
,
and
God
descends
into
the
Soul
,
by
the
communication
of
Grace
and
Comfort
.
'T
is
true
,
the
Carnal
Man
cannot
see
nor
taste
the
divine
delight
,
that
a
Saint
has
real
Experience
of
;
for
a
lower
Nature
is
incapable
of
the
perceptions
and
enjoyments
of
an
higher
:
A
Plant
cannot
apprehend
the
pleasure
of
Sense
,
nor
a
Beast
the
pleasures
of
Reason
;
and
Reason
must
be
prepared
and
elevated
to
enjoy
the
pleasures
of
Holiness
,
which
makes
all
the
charming
Contents
of
this
World
insipid
and
nauseous
:
For
according
to
the
excellency
of
the
Objects
,
and
the
capacity
and
vigour
of
the
Faculties
exercised
upon
them
,
such
is
the
delight
that
results
from
their
union
.
The
holy
Soul
is
a
Heaven
inlightened
with
the
Beams
of
the
Sun
of
Righteousness
;
a
Paradise
planted
with
immortal
Fruits
,
the
Graces
of
the
sanctifying
Spirit
;
and
God
walks
in
it
,
communicating
the
sense
of
his
Love
.
Are
not
Life
,
and
Light
,
and
Liberty
,
productive
and
preservative
of
Joy
?
And
consequently
,
as
the
natural
Life
,
the
more
lively
and
vigorous
,
the
more
pleasant
it
is
,
so
the
spiritual
.
The
more
we
are
like
God
,
the
more
we
are
loved
of
him
,
and
the
more
clear
revelations
of
his
Love
are
communicated
to
us
.
The
more
we
are
freed
from
the
chains
of
Sin
,
and
bondage
of
Satan
,
the
more
joyful
and
glorious
is
our
Liberty
.
Indeed
,
the
Saints
are
sometimes
in
darkness
,
but
their
Sorrows
are
from
their
defects
in
Holiness
;
from
their
not
improving
the
means
of
Grace
,
whereby
they
might
rise
to
Perfection
:
For
as
when
Sadness
oppresses
us
,
the
vital
Spirits
retire
to
the
Heart
,
and
are
shut
up
in
their
springs
,
that
Nature
does
not
perform
its
operations
with
delight
;
so
when
the
Holy
Spirit
,
the
Eternal
Comforter
,
is
grieved
,
by
our
quenching
his
pure
Motions
,
he
withdraws
his
comforting
Influences
,
and
the
Soul
is
left
desolate
.
The
Experience
of
all
the
Saints
is
a
demonstration
,
that
Religion
the
more
it
fastens
us
to
our
Duty
,
and
to
God
,
by
the
bands
of
Love
,
the
happier
we
are
;
and
that
the
state
of
a
renewed
Christian
,
is
so
far
from
being
gloomy
and
melancholy
,
that
't
is
the
joyful
beginning
of
Heaven
.
By
excelling
in
Holiness
,
our
future
Glory
will
be
increas'd
.
The
life
and
order
of
Government
consists
in
the
dispensing
Rewards
and
Punishments
.
God
will
recompence
the
wicked
according
to
the
Rule
of
Justice
and
their
Desert
;
and
the
future
Happiness
of
the
Saints
will
be
in
degrees
,
according
to
the
degrees
of
their
Holiness
.
Not
as
if
there
were
any
Merit
in
our
Works
to
procure
the
Eternal
Reward
,
which
is
the
Gift
of
his
most
free
Love
;
but
his
Love
rewards
us
according
to
his
Promise
,
that
they
who
sow
bountifully
,
shall
reap
bountifully
;
and
in
proportion
,
as
the
Graces
of
the
Saints
are
exercised
here
,
their
Glory
will
be
in
Heaven
.
In
this
the
Goodness
of
God
is
admirable
,
he
works
all
in
us
,
and
rewards
his
own
work
:
His
Service
is
the
best
;
for
he
that
commands
,
works
;
and
he
that
obeys
,
reigns
.
If
we
respect
the
Glory
of
God
,
and
our
own
,
let
us
endeavour
to
be
compleat
in
Holiness
.
'T
is
true
,
God
bestows
his
Favours
as
a
free
Lord
,
and
liberal
Benefactor
,
variously
;
but
he
distributes
Rewards
in
the
next
Life
as
a
Governour
,
according
to
the
inviolate
Rule
establish'd
by
his
Wisdom
in
his
Word
.
As
the
quality
of
the
Reward
is
according
to
the
kind
of
our
Works
,
so
the
degrees
are
according
to
the
measure
of
them
.
To
imagine
that
a
Carnal
Man
may
be
saved
without
Holiness
,
is
as
unreasonable
,
as
to
think
that
a
Man
may
be
made
miserable
without
Sin
.
It
is
to
attribute
an
irregular
Clemency
to
him
.
We
must
distinguish
between
the
desert
of
the
Reward
,
and
the
order
of
dispensing
it
.
There
is
no
possibility
or
shadow
of
Merit
;
for
the
Grace
of
Obedience
is
antecedent
to
the
Grace
of
the
Reward
.
CHAP.
XII
.
The
effectual
means
to
rise
to
Perfection
in
Holiness
.
Unfeigned
Faith
in
our
Saviour
,
who
is
the
efficient
and
exemplary
cause
of
inherent
Holiness
.
Prayer
a
means
to
obtain
an
increase
of
Holiness
.
Frequent
and
attentive
hearing
,
reading
and
meditation
of
the
Word
,
a
means
of
growth
in
Grace
.
The
Word
must
be
mix'd
with
Faith
,
and
an
earnest
desire
to
improve
Grace
by
it
.
It
must
be
laid
up
in
the
Mind
and
Memory
.
It
must
be
sincerely
received
.
The
Religious
Use
of
the
Sacrament
of
the
Lord's
Supper
,
an
excellent
means
to
increase
Grace
.
Repentance
,
Faith
and
Love
,
are
improved
by
it
.
The
renewing
our
Covenant
with
Christ
in
that
Ordinance
,
is
of
great
use
for
the
advancing
of
Grace
.
The
Religious
Observation
of
the
Lord's
day
,
makes
us
more
holy
.
The
frequent
discussion
of
Conscience
is
very
instrumental
to
increase
Holiness
.
It
must
be
distinct
in
comparing
our
Actions
with
the
Rule
,
serious
and
sincere
as
previous
to
divine
Judgment
,
with
resolution
to
reform
what
is
amiss
,
and
frequent
.
I
Will
now
proceed
to
declare
the
means
that
are
effectual
for
our
obtaining
Holiness
in
degrees
of
eminence
.
1.
Unfeigned
Faith
in
the
Lord
Jesus
Christ
,
who
is
the
meritorious
,
efficient
and
exemplary
Cause
of
inherent
Holiness
,
and
Actions
flowing
from
it
.
The
Death
of
Christ
was
our
Ransom
,
not
only
to
release
us
from
the
Curse
of
the
Law
,
but
the
dominion
of
Sin
:
These
were
inseparable
in
the
design
of
our
Redeemer
;
and
are
in
the
accomplishment
of
it
:
None
are
pardon'd
,
but
they
are
sanctified
.
If
the
reimpression
of
the
Image
of
God
in
us
,
had
been
only
requisite
for
the
restoring
us
to
his
Favour
,
our
Saviour's
dying
had
been
unnecessary
;
his
Instruction
and
Example
,
with
the
sanctifying
Spirit
's
Operations
,
had
been
sufficient
:
But
till
our
Guilt
was
expiated
,
the
Fountain
was
sealed
,
no
emanations
of
Divine
Grace
flow'd
forth
.
Christ
gave
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
us
to
himself
a
peculiar
People
,
zealous
of
good
works
.
Christ
is
the
efficient
Cause
of
our
Holiness
.
We
receive
from
God
,
the
Author
of
Nature
,
the
Natural
Life
,
with
all
its
Faculties
;
and
by
the
concurrence
previous
and
concomitant
of
his
powerful
Providence
,
we
act
in
the
order
of
Nature
:
But
the
Supernatural
Life
is
conveyed
to
us
from
the
Son
of
God
,
the
Mediator
;
Of
his
fulness
we
receive
Grace
for
Grace
:
Our
increase
is
from
our
Head
,
the
Fountain
of
Spiritual
Sense
and
Action
.
The
Holy
Spirit
,
who
inspires
us
with
the
divine
Life
,
confirms
and
improves
it
was
purchased
by
his
Sufferings
,
and
is
confer'd
in
his
Exaltation
.
As
in
the
operation
of
the
sensitive
Faculties
,
though
the
Eye
be
clear
and
qualified
for
sight
,
yet
't
is
necessary
there
be
a
supervenient
Light
to
irradiate
the
Air
,
and
actuate
the
visive
Spirits
,
that
there
may
be
a
discovery
of
Objects
:
Thus
after
the
Soul
is
renewed
by
habitual
Grace
,
there
is
necessary
the
exciting
assisting
Grace
of
the
Spirit
,
to
draw
it
forth
into
exercise
every
hour
.
The
Sun
is
the
heart
of
the
World
from
which
all
vital
cherishing
Influences
are
derived
:
Thus
from
the
Sun
of
Righteousness
with
healing
in
his
wings
,
continual
Influences
proceed
;
without
which
,
the
Life
of
Grace
would
languish
and
decay
.
In
this
there
is
a
disparity
between
the
visible
Sun
,
and
the
spiritual
:
though
the
fruitfulness
of
every
Plant
is
from
his
vital
Heat
,
and
descending
Influences
,
yet
the
quality
and
kinds
of
the
Fruits
,
is
from
the
Sap
that
distinguishes
them
:
Grapes
are
from
the
Vine
,
and
Peaches
and
Apples
are
from
several
Trees
;
but
every
Grace
in
the
Saints
is
from
the
descending
influences
of
Christ
.
Now
Faith
is
the
means
by
which
we
receive
the
emanations
of
Grace
from
Christ
.
The
Apostle
tells
us
,
The
Life
that
I
live
in
the
flesh
is
by
Faith
in
the
Son
of
God
.
The
first
plantation
of
Holiness
,
and
the
highest
perfection
of
it
attainable
in
the
present
Life
,
is
by
Faith
,
that
unites
us
to
Christ
.
A
sincere
reliance
on
him
for
continual
supplies
of
Grace
,
gives
vertue
and
efficacy
to
the
means
prescribed
in
the
Word
.
We
are
commanded
to
grow
in
Grace
,
and
in
the
experimental
knowledge
of
our
Lord
and
Saviour
Jesus
Christ
,
the
effectual
means
to
obtain
it
.
3.
Contemplate
our
Saviour
as
the
exemplary
Cause
of
our
Holiness
.
His
Pattern
is
not
only
a
powerful
one
(
which
is
considered
before
)
but
means
to
bring
us
to
Perfection
.
We
are
directed
to
look
to
Jesus
,
the
author
and
finisher
of
our
Faith
,
that
we
may
run
the
race
set
before
us
,
till
we
come
to
its
period
and
perfection
.
In
the
Gospel
there
is
a
divine
representation
of
the
Obedience
and
Sufferings
of
our
Saviour
,
wherein
every
Grace
that
adorns
the
Children
of
God
,
is
exactly
represented
,
and
all
the
Afflictions
and
tender
Tryals
,
wherewith
God
exercises
them
in
order
to
their
Glory
,
were
consecrated
by
his
Example
.
This
is
not
a
dead
Object
proposed
to
our
view
,
but
has
a
vital
efficacy
to
transform
us
into
his
Likeness
;
as
the
sight
of
the
Brazen
Serpent
conveyed
a
healing
Vertue
to
the
wounded
Israelites
.
The
Apostle
tells
us
,
that
we
all
with
open
2
Cor.
3.
18.
Face
,
beholding
as
in
a
glass
,
the
Glory
of
the
Lord
,
are
changed
into
the
same
image
,
from
Glory
to
Glory
,
as
by
the
Spirit
of
the
Lord
.
The
Gospel
is
the
Glass
,
wherein
there
is
a
permanent
Image
of
Christ
in
his
Life
and
Death
,
a
full
manifestation
of
all
his
Vertues
;
and
this
sight
,
by
the
operation
of
the
Spirit
,
changes
us
into
his
Likeness
,
from
Glory
to
Glory
;
that
is
,
by
several
degrees
of
Grace
to
a
full
conformity
to
him
in
Glory
.
As
a
Painter
often
fixes
his
Eye
upon
the
Object
,
to
form
in
his
Imagination
the
Idea
,
that
guides
his
Hand
in
the
designing
and
colouring
the
Face
,
that
the
Copy
may
resemble
the
truth
of
Nature
in
the
original
:
So
we
should
consider
the
Holiness
and
Perfection
of
our
Saviour's
Actions
,
and
draw
the
first
Lines
of
Resolution
to
imitate
him
,
and
every
day
endeavour
to
fill
and
compleat
them
in
Actions
,
till
Christ
be
form'd
in
us
.
Let
us
often
compare
our
Lives
with
the
Life
of
Christ
,
that
we
may
see
our
Imperfections
in
his
Excellencies
,
which
will
discover
them
,
and
how
to
correct
them
.
Now
,
in
that
particulars
are
most
instructive
,
I
will
consider
two
Examples
of
our
Saviour
for
our
Imitation
,
in
Duties
of
difficult
practice
.
The
first
is
,
the
Duty
of
Admonition
,
wherein
great
Prudence
is
requisite
,
mix'd
with
tender
Love
,
lest
the
Reproof
be
taken
for
a
Reproach
,
and
the
Person
be
provok'd
and
not
reform'd
;
and
with
Zeal
that
may
give
efficacy
to
our
Counsel
.
A
Reproof
must
be
managed
like
binding
of
a
wounded
part
,
which
must
be
neither
too
strait
,
nor
too
slack
,
lest
it
should
oppress
and
exasperate
the
Wound
,
or
lest
there
be
not
a
close
application
of
the
Medicine
.
Of
this
mixture
of
Affections
we
have
a
clear
discovery
in
our
Saviour's
carriage
towards
his
Enemies
▪
'T
is
related
in
the
Gospel
,
That
a
Man
Mark
3.
5.
with
a
wither'd
hand
was
present
in
the
Synagogue
;
and
some
watched
whether
our
Saviour
would
heal
him
on
the
Sabbath-day
,
that
they
might
accuse
him
of
profaning
it
:
And
when
he
propounded
the
question
,
whether
it
were
lawful
to
do
good
or
evil
on
the
Sabbath-day
?
they
maliciously
held
their
peace
:
which
occasion'd
his
looking
on
them
with
Anger
,
being
grieved
for
the
hardness
of
their
Hearts
.
This
exact
Pattern
we
should
follow
,
joining
mild
Severity
with
melting
Compassion
,
in
reproving
offenders
.
The
other
instance
is
,
how
to
Compose
our
Spirits
,
and
resign
our
Wills
to
God
,
in
the
approaches
of
very
afflicting
Evils
.
Our
Saviour
in
the
apprehension
of
his
impendent
Suffering
,
exprest
a
great
perplexity
,
Now
is
my
soul
troubled
,
and
what
shall
I
say
.
The
fearful
expectation
of
the
just
and
heavy
punishment
due
for
our
Sins
,
perplex'd
his
Holy
and
Humane
Nature
:
he
address'd
a
Request
to
God
,
Father
save
me
from
this
hour
,
but
it
was
with
a
Revocation
,
but
for
this
cause
came
I
to
this
hour
:
it
was
subordinate
to
his
main
desire
,
Father
,
glorifie
thy
Name
.
When
he
was
Joh.
12.
27
,
28.
seized
by
his
bloody
Enemies
,
and
Peter
struck
with
his
Sword
one
of
them
,
he
repress'd
his
rash
Zeal
with
that
Consideration
,
The
Cup
which
my
Father
has
given
shall
I
not
drink
of
it
?
He
regarded
his
Soveraign
Will
in
giving
it
,
and
with
Qui
in
se
non
habuit
quod
ab
illo
calice
sanaretur
,
ne
tu
dedignavis
bibere
,
cui
opus
est
ut
bib●●
.
Aug.
Submission
drank
of
the
dregs
of
it
.
How
instructive
is
this
to
us
,
to
take
the
hottest
and
bitterest
Potion
that
God
our
Father
and
Physician
prepares
for
us
.
2.
Prayer
is
an
Effectual
Means
to
obtain
an
increase
of
Spiritual
Blessings
.
'T
is
the
Law
of
Heaven
,
that
Blessings
are
to
be
obtain'd
by
Prayer
,
for
this
is
most
Honourable
to
God
,
and
Beneficial
to
us
.
'T
is
the
Supreme
Act
of
Religious
Worship
,
discover'd
by
the
Light
of
Nature
to
the
Heathens
.
Prayer
is
the
Homage
due
to
his
Eternal
Greatness
,
the
most
glorious
acknowledgement
of
his
All-sufficiency
:
that
he
is
Able
and
Willing
to
relieve
our
Poverty
from
his
immense
Treasures
,
notwithstanding
our
unworthiness
:
for
we
are
less
than
the
Qui
fingit
sacros
auro
vel
marmore
vultus
,
non
facit
ille
Deos
,
qui
rogat
,
ille
facit
.
least
of
his
mercies
,
and
deserve
the
severe
inflictions
of
his
Justice
.
'T
is
the
setting
our
Seal
to
his
Truth
,
that
he
is
a
God
hearing
Prayer
.
'T
is
very
beneficial
to
us
:
for
it
engages
us
to
receive
his
Benefits
with
Adoration
and
Thankfulness
,
and
prepares
us
to
receive
new
Favours
;
and
by
our
obtaining
Blessings
in
this
way
,
we
have
a
more
Clear
and
Comfortable
Sense
of
his
Love
,
that
gives
the
sweetest
Tincture
and
Relish
to
them
.
'T
is
true
,
Prayer
is
not
requir'd
to
inform
God
,
or
to
incline
him
to
be
Gracious
,
and
sometimes
from
his
exuberant
Goodness
he
prevents
our
desires
,
but
we
cannot
regularly
expect
his
Blessings
without
the
Sense
of
our
Wants
,
and
Prayer
to
supply
them
.
Now
all
Blessings
are
originally
from
God
,
but
some
are
immediately
from
him
.
As
the
Sun
inlightens
the
World
by
its
presence
in
the
Day
,
and
the
Moon
and
Stars
inlighten
it
in
the
Night
,
by
Light
borrowed
from
the
Sun
.
St.
James
tells
us
,
Every
good
and
perfect
gift
descends
from
above
,
from
the
Father
of
Lights
:
All
Blessings
in
the
order
of
Nature
,
the
Qualities
of
the
Body
,
Beauty
,
Strength
,
Health
;
or
the
Endowments
of
the
Mind
,
Knowledge
,
Wit
,
Eloquence
are
his
Gifts
;
all
Temporary
Talents
,
Riches
,
Power
,
Dignity
are
from
him
,
by
the
mediation
of
second
Causes
:
but
there
are
more
precious
and
perfect
Gifts
that
come
from
him
immediately
as
the
Father
of
Lights
,
Sanctifying
Graces
,
and
Spiritual
Comforts
,
by
the
Illumination
,
and
Infusion
of
the
Holy
Spirit
.
The
first
sort
of
Blessings
we
are
not
to
pray
for
absolutely
,
for
they
may
be
pernicious
,
by
our
abuse
of
them
,
to
our
Souls
,
and
are
often
bestowed
upon
Reprobate
Sinners
.
But
the
other
kind
,
saving
Graces
,
deserve
our
most
ardent
desires
.
As
the
hart
pants
after
the
water-brooks
,
Psal.
106.
4.
our
Souls
should
seek
after
the
Favour
of
God
;
and
Sanctifying
Grace
,
the
infallible
Testimony
and
effect
of
it
.
We
must
pray
for
them
unsatisfiedly
,
not
content
with
any
thing
else
,
nor
without
excellent
degrees
of
them
.
David
breaks
out
his
ardent
desires
,
O
that
my
wayes
were
directed
according
to
thy
Statutes
.
O
that
my
Soul
may
be
baptiz'd
with
the
Holy
Ghost
as
with
Fire
,
to
purifie
and
refine
me
from
all
my
dross
:
that
as
Gold
taken
from
a
vein
of
Earth
,
receives
such
a
lustre
from
the
Fire
,
as
if
it
were
the
sole
product
of
Nomen
terrae
in
igni
reliquit
.
Tert.
Fire
,
so
my
renovation
by
the
Spirit
may
be
so
intire
,
that
all
Carnality
may
be
abolish'd
.
Our
Prayers
should
be
for
our
perseverance
in
well-doing
.
Perseverance
is
a
most
free
Gift
of
God
,
a
new
Grace
superadded
to
what
we
have
received
,
without
it
we
shall
forsake
God
every
Hour
.
God
promises
to
give
the
sanctifying
Ezek.
36.
25
,
26
,
29
,
30.
Spirit
as
a
permanent
Principle
of
Holiness
in
his
People
,
to
cause
them
to
walk
in
his
Statutes
,
and
declares
,
for
this
I
will
be
enquired
of
by
the
house
of
Israel
.
We
must
imitate
Jacob
,
who
wrestled
with
the
Angel
,
and
would
not
let
him
go
till
he
had
blest
him
.
This
is
an
Emblem
of
fervent
Prayer
,
wherein
we
strive
with
the
strength
and
sinews
of
our
Souls
,
and
as
it
were
offer
violence
to
the
King
of
Heaven
to
bestow
Spiritual
Blessings
upon
us
.
Carnal
Men
are
intemperate
,
greedy
and
passionate
,
in
their
desires
of
Temporal
Blessings
;
tho'
Reason
,
Religion
,
and
Experience
of
their
Vanity
,
should
regulate
them
:
They
are
impatient
and
insatiable
,
and
will
bear
no
denial
nor
delay
but
with
regret
,
and
reluctancy
.
But
how
remiss
and
cold
are
their
desires
for
spiritual
and
eternal
Blessings
,
they
invite
a
denial
.
Their
Prayers
are
defective
in
the
Principle
,
they
do
not
understand
the
value
,
and
their
want
of
them
.
Divine
Grace
,
the
gift
of
God's
saving
Mercy
,
the
dear
purchase
of
the
Sufferings
of
Christ
,
the
precious
fruit
of
his
Holy
Spirit
,
are
of
little
price
in
their
esteem
.
Our
Saviour
tells
the
Samaritan
Woman
,
If
thou
knewest
the
gift
of
God
,
and
who
it
is
that
asks
thee
,
Give
me
to
drink
,
thou
wouldst
have
asked
of
him
,
and
he
would
have
given
thee
living
water
.
We
are
encouraged
to
be
earnest
and
resolved
Suppliants
for
the
Graces
of
God's
Spirit
,
because
we
are
assur'd
he
is
most
willing
to
bestow
them
.
Our
Saviour
sometimes
encourages
us
from
the
resemblance
of
a
Father
,
who
cannot
so
unnaturalize
himself
,
and
devest
his
tender
Affections
,
as
to
renounce
his
own
off-spring
,
to
deny
a
Child
necessary
Food
for
his
subsistence
:
Will
he
give
him
a
stone
for
bread
,
or
a
serpent
for
a
fish
?
If
ye
then
,
being
evil
,
know
how
to
give
good
gifts
to
your
children
,
how
much
more
shall
your
heavenly
Father
give
the
holy
Spirit
to
them
that
ask
it
?
Sometimes
he
excites
us
to
pray
,
and
not
to
faint
,
from
the
Parable
of
an
incompassionate
Stranger
,
a
Judge
that
was
overcome
by
importunity
to
afford
relief
to
one
in
distress
.
God
delights
to
hear
and
answer
those
Prayers
that
are
for
his
best
Blessings
.
When
Solomon
prayed
for
Wisdom
to
Rule
his
People
,
God
was
so
pleas'd
,
that
he
gave
him
Wisdom
in
an
Eminent
Degree
,
and
as
an
accession
,
Riches
and
Honour
.
If
we
imitate
Solomon
in
his
Prayer
,
we
shall
have
his
Acceptance
.
St.
James
directs
us
,
If
any
man
wants
wisdom
,
let
him
ask
it
of
God
,
who
gives
liberally
and
upbraids
no
man
:
the
Wisdom
to
manage
Afflictions
,
that
may
be
for
his
Glory
and
our
Spiritual
Advantage
.
He
gives
Liberally
,
which
either
respects
the
Affection
of
the
Giver
,
or
the
Measure
of
the
Gift
,
or
the
repeated
Acts
of
Giving
:
and
upbraids
not
,
neither
with
their
unworthiness
,
nor
the
frequency
of
their
Addresses
.
Liberality
among
men
is
a
costly
Vertue
,
and
but
few
have
a
Natural
Generosity
,
or
Christian
Mercy
and
Means
to
express
and
exercise
it
.
The
Necessities
of
others
do
not
affect
Men
with
so
quick
a
sense
,
as
the
parting
with
their
Money
to
relieve
them
.
As
the
Balsam
Tree
does
not
drop
its
healing
Liquor
,
till
the
Bark
is
Cut.
Sometimes
the
great
number
of
Suiters
is
a
pretence
to
excuse
from
the
exercise
of
Bounty
.
None
of
these
can
be
Conceived
of
God
.
There
is
nothing
more
Divine
in
the
Deity
,
and
becoming
his
Nature
,
than
his
Inclination
to
do
good
.
As
the
Mother
with
equal
Pleasure
nourishes
the
Child
with
her
Milk
,
as
the
Child
draws
it
.
For
the
breast
is
uneasie
till
emptied
.
God
much
more
rejoices
in
doing
Good
,
than
we
in
receiving
it
.
We
are
also
assur'd
of
obtaining
Spiritual
Blessings
by
the
Intercession
of
the
Mediator
.
The
dignity
of
his
Person
,
who
is
higher
than
the
Heavens
,
the
Son
of
his
Love
,
the
Merits
of
his
Obedience
and
Sufferings
assure
us
of
his
Power
with
God
.
He
takes
us
by
the
hand
,
and
brings
as
to
the
Father
,
perfumes
and
presents
our
Requests
to
obtain
a
favourable
Reception
.
When
we
are
under
impressions
of
Fear
,
that
God
will
deny
our
Prayers
for
Spiritual
Blessings
,
't
is
as
if
there
were
no
Love
in
the
Mediator
,
nor
prevalency
in
his
Mediation
.
Besides
,
the
Spirit
of
Holiness
is
plenteously
Conveyed
under
the
Dispensation
of
the
Gospel
.
The
gift
of
the
Spirit
,
in
the
richest
degrees
,
was
reserved
as
an
Honour
to
Christ
in
his
Ascension
.
'T
is
said
,
The
Holy
Ghost
was
not
yet
given
,
because
Jesus
was
not
yet
glorified
.
The
Blood
of
Christ
was
liberally
shed
,
that
the
Spirit
might
be
liberally
poured
forth
.
But
the
bestowing
of
the
Spirit
,
was
at
the
Triumphant
Ascension
of
Christ
.
Thou
hast
ascended
on
high
,
thou
hast
led
captivity
captive
,
and
received
gifts
for
men
:
that
is
,
from
the
Father
,
as
the
Reward
of
his
Victory
,
that
he
might
dispense
them
to
Men.
The
Principal
Gift
is
the
Holy
Ghost
,
comprehensive
of
all
good
things
.
The
Promise
is
perform'd
under
the
Gospel
,
I
will
pour
forth
of
my
Spirit
,
the
Spirit
of
grace
and
supplication
,
upon
all
flesh
.
There
were
some
Sprinklings
of
it
under
the
Law
,
and
confin'd
to
a
separate
Nation
,
but
now
showers
are
poured
down
upon
all
Nations
,
to
purifie
them
,
and
make
them
fruitful
in
Good
Works
.
The
Apostle
declares
the
admirable
Efficacy
of
the
Gospel
,
The
Law
of
the
Spirit
of
Life
has
freed
me
from
the
Law
of
Sin
and
Rom.
8.
Death
.
The
Spirit
of
the
Fiery
Law
,
so
call'd
with
respect
to
its
Original
and
Operations
,
convinc'd
of
Sin
,
and
constrain'd
Conscience
to
inflict
tormenting
impressions
on
the
Soul
the
Presages
of
Future
Judgment
:
but
afforded
no
Spiritual
Grace
to
obey
it
.
Therefore
't
is
said
to
be
weak
and
unprofitable
.
But
the
Heb.
7.
18
,
19.
Gospel
conveys
Supernatural
Strength
,
to
obtain
Supernatural
Happiness
.
'T
is
foretold
concerning
the
state
of
the
Church
in
the
times
of
the
Gospel
,
He
that
Zech.
12.
8.
is
feeble
among
them
shall
be
as
David
,
and
the
house
of
David
shall
be
as
God
,
as
the
Angel
of
the
Lord
before
them
.
Add
farther
the
Holy
Spirit
directs
our
desires
,
and
God
knows
the
mind
of
the
Spirit
,
who
makes
intercession
for
us
according
to
the
will
of
God
.
Christ
is
our
Advocate
in
Heaven
,
and
the
Spirit
in
our
Hearts
,
by
inflaming
our
Affections
,
and
exciting
in
us
filial
Trust
in
the
Divine
Mercy
.
They
that
wait
on
the
Lord
,
shall
renew
their
strength
.
If
we
are
impotent
in
resisting
Temptations
,
and
in
doing
the
Will
of
God
,
when
Divine
Assistance
is
ready
upon
our
desires
to
confirm
us
,
our
Impotence
is
voluntary
and
does
not
excuse
us
from
Consequent
Sin
,
but
is
an
antecedent
Sin
.
The
sharpest
Reproof
we
read
from
our
Saviour
to
his
Disciples
was
for
their
guilty
Impotence
:
Jesus
answer'd
and
said
,
O
faithless
and
perverse
generation
,
How
long
shall
I
be
with
you
?
How
long
shall
I
suffer
you
?
He
had
given
them
Power
to
heal
Diseases
,
and
expel
Evil
Spirits
,
but
they
had
not
used
the
means
of
Prayer
and
Fasting
,
that
was
requisite
for
the
exercise
of
that
Power
.
How
justly
do
we
deserve
that
stinging
Reproach
,
who
,
notwithstanding
the
Gospel
is
the
ministration
of
the
Spirit
,
do
not
by
continual
fervent
Prayer
apply
our selves
to
God
,
to
partake
of
a
rich
abundance
of
Grace
from
the
Holy
Spirit
?
I
shall
only
add
,
that
as
Prayer
is
a
means
to
obtain
more
Grace
by
impatration
,
so
by
the
exercise
of
Grace
in
Prayer
't
is
increas'd
.
Frequent
Prayer
has
a
cleansing
Vertue
,
in
that
as
those
who
often
come
into
the
King's
Presence
to
speak
to
him
,
are
careful
to
be
in
decent
Habits
,
that
they
may
not
be
disparag'd
in
his
sight
;
so
those
who
draw
near
to
God
,
will
cleanse
themselves
from
Sin
,
that
they
may
be
prepar'd
to
appear
before
his
Holy
Majesty
.
Humility
,
Faith
,
Reverence
,
Love
,
Zeal
,
Resignation
to
the
Divine
Will
,
Compassion
to
the
Afflicted
,
and
other
excellent
Graces
,
are
exercised
in
Prayer
,
as
the
sphere
of
their
activity
;
and
as
acquir'd
Habits
so
infused
,
are
improved
by
exercise
.
Frequent
shooting
not
only
makes
persons
more
skilful
in
directing
the
Arrow
to
the
Mark
,
but
more
able
to
draw
a
stronger
Bow
.
None
are
more
holy
in
Conversation
,
than
those
that
give
themselves
to
Prayer
.
Our
Saviour
prayed
himself
into
Heaven
,
and
a
Divine
Lustre
appear'd
in
his
Countenance
.
By
our
drawing
near
to
God
,
the
beauty
of
Holiness
will
be
impress'd
upon
us
,
and
brighten
our
Conversations
.
Briefly
,
according
to
the
raised
operations
of
Grace
in
Prayer
,
we
shall
obtain
more
excellent
degrees
of
it
from
Heaven
;
for
in
bestowing
the
first
Grace
,
God
is
a
pure
Giver
,
but
in
dispensing
new
degrees
of
Grace
,
he
is
a
Rewarder
,
according
to
the
Promise
,
To
him
that
hath
shall
be
given
.
3.
Frequent
and
attentive
Hearing
and
Reading
the
Word
,
and
serious
Meditation
of
it
,
is
a
means
appointed
by
the
Divine
Wisdom
and
Goodness
,
for
our
growth
in
Grace
.
The
conception
and
propagation
,
the
sustaining
and
increasing
the
Spiritual
Life
,
is
by
the
Word
of
Truth
:
'T
is
therefore
compar'd
to
those
things
that
are
the
productive
and
preserving
Causes
of
the
Natural
Life
:
'T
is
the
incorruptible
Seed
and
Food
,
to
beget
and
nourish
the
Spiritual
Life
:
'T
is
Milk
for
Babes
,
Wine
for
the
faint
,
and
strong
Meat
to
confirm
those
of
maturer
Age.
There
is
an
objective
Vertue
in
it
,
whereby
't
is
apt
and
sufficient
to
regenerate
us
,
and
to
increase
the
vigour
and
activity
of
the
new
Life
.
The
Apostle
calls
it
,
The
Power
of
God
to
our
Salvation
.
The
word
of
Grace
is
able
to
build
us
up
to
an
inheritance
among
them
that
are
sanctified
.
'T
is
Acts
20.
30.
a
kind
of
Miracle
in
Nature
,
that
a
Miraturque
novas
frondes
,
&
non
sua
p●ma
.
Sience
of
a
good
Tree
grafted
into
a
sowre
Stock
,
draws
the
vital
Moisture
from
the
Root
,
and
converts
it
for
the
producing
generous
and
pleasant
Fruit
:
The
ingrafted
Word
being
a
Divine
Doctrine
,
over-rules
the
Carnal
Nature
,
and
makes
the
Mind
,
Will
,
Affections
and
Actions
,
holy
and
heavenly
,
answerable
to
its
quality
.
The
Commands
of
it
are
clear
and
pure
,
directing
us
in
our
universal
Duty
;
the
Promises
are
precious
,
encouraging
us
by
the
prospect
of
the
Reward
;
the
Threatenings
terrible
,
to
preserve
us
from
Sin
.
There
is
an
instrumental
fitness
in
the
Word
preached
to
perfect
the
Image
of
God
in
us
;
for
the
manner
of
conveying
the
Revelation
to
us
,
has
a
congruity
to
work
upon
the
subject
to
whom
't
is
revealed
.
The
first
insinuation
of
Sin
was
by
the
Ear
;
the
first
inspiration
of
Grace
is
by
it
:
Through
the
Ear
was
the
entrance
of
Death
;
't
is
now
the
gate
of
Life
.
In
Heaven
we
shall
know
God
by
sight
,
now
by
hearing
.
When
a
Minister
of
the
Gospel
is
inlightened
from
Heaven
,
and
zealous
for
the
Salvation
of
Souls
,
he
is
fitter
for
this
Work
,
than
if
an
Angel
were
a
ministring
Spirit
in
this
sense
,
and
imployed
in
this
holy
Office
:
For
he
that
Preaches
has
the
same
interest
in
the
Doctrine
declar'd
by
him
;
his
everlasting
Happiness
is
nearly
concern'd
;
and
therefore
is
most
likely
to
affect
others
.
When
a
holy
fire
is
kindled
in
the
Breast
,
it
will
inflame
the
Lips
;
the
Mind
convinces
the
Mind
,
and
the
Heart
perswades
the
Heart
.
But
we
must
consider
,
that
as
the
Instrument
cannot
effect
that
for
which
't
is
made
,
without
't
is
directed
and
applyed
for
that
end
;
so
without
a
superiour
influence
of
the
Holy
Spirit
,
that
gives
vital
Power
to
the
preaching
of
the
Word
,
't
is
without
efficacy
.
What
our
Saviour
speaks
of
the
Natural
Life
,
is
applicable
to
the
Spiritual
,
Man
lives
not
by
Bread
alone
,
but
by
every
Word
that
proceeds
from
God's
mouth
.
A
Minister
,
with
all
his
Reason
and
Rhetorick
,
cannot
turn
a
Soul
from
Sin
to
Holiness
,
without
the
Omnipotent
Operation
of
the
Spirit
.
The
Apostle
tells
the
Thessalonians
,
that
the
Gospel
came
not
to
them
in
Word
only
,
but
also
in
Power
,
and
in
the
Holy
Ghost
:
The
Gospel
then
comes
only
in
Word
,
when
it
pierces
no
further
than
the
Ear
,
that
is
the
sense
to
try
Words
,
and
distinguish
different
Sounds
and
Voices
:
But
the
Truth
of
God
,
directed
and
animated
by
the
Spirit
,
doth
not
stop
at
the
Ear
,
the
door
of
the
Soul
,
but
passes
into
the
Understanding
and
the
Heart
,
that
make
a
change
so
real
and
great
in
the
qualities
of
Men
,
as
is
express'd
by
substantial
productions
:
'T
is
therefore
said
,
We
are
begotten
and
born
again
by
the
incorruptible
seed
of
the
Word
.
The
Word
becomes
effectual
for
the
increase
of
Holiness
when
't
is
mix'd
with
Faith
,
which
binds
the
Conscience
to
entire
Obedience
.
'T
is
the
Word
of
God
,
our
King
,
Law-giver
,
and
Judge
;
the
Rule
of
our
present
Duty
,
and
of
future
Judgment
,
in
the
great
day
of
decision
.
The
Divine
Law
is
universal
and
unchangable
,
and
the
Duties
of
it
are
not
necessary
for
some
,
and
needless
for
others
,
but
must
be
obeyed
without
partiality
,
notwithstanding
the
repugnance
of
the
Carnal
Passions
:
When
't
is
seriously
believed
and
considered
,
the
hearers
are
induced
to
receive
it
with
preparation
and
resolution
of
yielding
to
it
.
There
is
no
Truth
more
evident
nor
injur'd
than
this
,
that
perfect
Obedience
is
due
to
the
Will
of
God
,
declar'd
in
his
Word
:
This
all
profess
in
the
general
,
but
contradict
in
particulars
,
when
a
Temptation
crosses
the
Precept
.
Now
the
first
act
of
Obedience
to
the
Truth
,
is
the
believing
it
with
so
stedfast
an
assent
,
wrought
by
the
Spirit
,
that
it
purifies
the
Heart
,
and
reforms
the
whole
Man
,
2.
With
Faith
there
must
be
joyn'd
an
earnest
desire
to
grow
in
Holiness
.
This
is
declar'd
by
St.
Peter
,
As
new
born
babes
desire
the
sincere
milk
of
the
Word
,
that
ye
may
grow
thereby
.
In
the
Natural
Life
there
is
an
inseparable
Appetite
of
Food
to
maintain
it
;
the
inward
sense
of
its
necessities
,
causes
a
hunger
and
thirst
after
suitable
supplies
to
preserve
and
improve
it
.
This
is
experimented
in
every
one
that
is
born
of
the
Spirit
;
they
attend
and
apply
the
Word
of
God
to
them
,
not
merely
to
prevent
the
sharp
reflections
of
Conscience
,
for
the
impious
neglect
of
their
Duty
,
for
that
proceeds
from
Fear
,
not
from
Desire
,
but
to
grow
in
Knowledge
and
Holiness
;
not
in
an
aiery
flashy
Knowledge
,
that
is
only
fruitful
to
increase
Guilt
and
Punishment
,
but
substantial
and
saving
Knowledge
,
that
is
influential
upon
practice
.
Hearing
is
in
order
to
doing
,
and
doing
is
the
way
to
Happiness
.
'T
is
not
the
forgetful
hearer
,
but
the
doer
of
the
Word
shall
be
blessed
in
his
deed
.
The
bare
knowledge
of
Evil
does
no
hurt
,
nor
the
bare
knowledge
of
our
Duty
without
practice
,
does
no
Good
.
Feeding
,
without
digesting
the
Food
,
and
turning
it
into
Blood
and
Spirits
,
affords
no
Nourishment
nor
Strength
.
The
most
diligent
hearing
,
and
comprehensive
knowledge
of
our
Duty
,
without
practice
is
not
profitable
.
The
enemy
of
our
Souls
is
content
that
Divine
Truths
should
be
in
our
Understandings
,
if
he
can
intercept
their
passage
into
our
Hearts
and
Conversations
.
He
practices
over
continually
the
first
Temptation
,
to
induce
us
by
Guile
to
choose
the
Tree
of
Knowledge
before
the
Tree
of
Life
.
We
are
therefore
commanded
to
be
doers
of
the
Word
,
not
hearers
only
,
deceiving
our
own
Souls
.
3.
That
the
Spiritual
Life
may
be
increased
by
the
Word
,
it
must
be
laid
up
in
the
Mind
and
Memory
,
and
hid
in
the
Heart
.
David
says
,
I
have
hid
thy
Word
in
my
Heart
,
that
I
may
not
sin
against
thee
.
His
Affection
to
the
Word
caused
his
continual
Meditation
of
it
,
that
it
might
be
a
living
Root
of
the
Fruits
of
Holiness
in
their
season
.
If
there
were
the
same
care
and
diligence
in
remembring
and
observing
the
Rules
of
Life
prescrib'd
by
the
Wisdom
of
God
in
the
Scriptures
,
as
Men
use
in
remembring
and
practising
Rules
for
the
recovery
of
the
Health
of
their
Bodies
,
and
't
is
justly
requisite
there
should
be
more
,
(
since
the
Life
of
the
Soul
infinitely
excels
the
Life
of
the
Body
)
how
holy
and
blessed
would
they
be
?
The
Advice
of
the
Roman
Physician
that
is
conducive
for
the
Health
of
the
Body
,
is
applicable
to
the
Soul
;
After
Post
satietatem
nihil
agendum
.
Celsus
.
a
full
Meal
abstain
from
laborious
Actions
,
that
the
heat
of
the
Spirits
may
be
concentered
in
the
Stomach
for
Digestion
;
otherwise
,
if
diverted
and
imployed
in
Labour
,
the
Stomach
will
be
filled
with
Crudities
.
Thus
after
hearing
the
Word
,
our
thoughts
should
not
be
scattered
in
the
World
;
but
we
should
recollect
and
revolve
it
in
our
Minds
,
that
it
may
be
digested
into
practice
.
'T
is
said
of
the
Virgin
Mary
,
She
kept
th●se
sayings
,
and
Luke
2.
19.
pondered
them
in
her
heart
.
There
are
powerful
Motives
to
ingage
us
to
a
conscientious
attendance
upon
this
Duty
.
Our
Saviour
tells
us
,
He
that
hears
me
,
that
is
,
with
subjection
of
Soul
,
hath
Eternal
Life
.
And
in
one
Instance
he
has
declar'd
,
how
much
approv'd
and
acceptable
it
was
to
him
:
For
when
Martha
was
imployed
about
entertaining
him
,
and
Mary
was
attentive
to
receive
his
Instructions
,
he
said
,
Mary
has
chose
the
better
part
,
that
shall
not
be
taken
from
her
.
His
feeding
Mary
was
more
pleasing
to
him
,
than
to
be
fed
by
Martha
.
But
how
many
neglect
and
despise
this
Duty
?
Some
pretend
they
know
enough
;
such
,
if
they
do
not
want
Instructers
▪
want
Remembrancers
of
their
Duty
.
Others
are
infected
with
Pride
,
and
a
worse
Leprosie
than
Naaman's
,
of
whom
we
read
,
that
when
the
Prophet
sent
him
a
Message
,
that
he
should
go
and
wash
in
Jordan
seven
times
,
and
he
should
be
clean
;
he
was
wroth
,
and
said
,
Are
not
Abana
and
Pharpar
,
Rivers
of
Damascus
,
better
than
the
Rivers
of
Israel
?
May
I
not
wash
in
them
,
and
be
clean
?
So
there
are
some
,
who
being
directed
to
wash
themselves
often
in
the
waters
of
Life
,
the
Scriptures
of
Divine
Inspiration
,
are
apt
to
think
,
Are
not
the
Rivers
of
Greece
and
Rome
,
the
eloquent
Discourses
of
Philosophers
,
better
,
more
perfective
of
their
Minds
and
Actions
,
than
the
plain
Rules
of
the
Word
?
But
this
proceeds
from
affected
Ignorance
,
and
wilful
perverseness
;
for
not
only
supernatural
Doctrines
,
necessary
to
be
believed
,
are
only
revealed
in
the
Scripture
,
but
the
Rules
of
Moral
Duties
,
necessary
for
practice
,
are
clearly
and
compleatly
only
laid
down
in
it
.
Besides
,
as
every
thing
in
Nature
has
its
Vertue
by
the
appointment
of
God
,
and
works
for
that
end
for
which
it
was
ordain'd
;
so
the
preaching
of
the
Gospel
was
appointed
to
begin
and
maintain
the
Life
of
the
Soul
,
and
powerfully
works
to
that
end
.
The
attendance
〈…〉
has
a
Blessing
annex'd
,
and
the
neglect
exposes
to
Divine
Displeasure
;
He
that
withdraws
his
Ear
from
hearing
the
Law
,
his
Prayer
shall
be
an
abomination
.
And
let
it
be
seriously
ponder'd
,
there
is
a
time
coming
,
when
only
Prayer
can
relieve
them
.
I
shall
add
,
that
the
serious
reading
the
Scripture
,
that
there
may
be
an
impression
of
the
Characters
of
its
Purity
on
the
Soul
,
is
a
Duty
of
daily
revolution
.
We
are
commanded
,
that
the
Word
of
God
should
dwell
richly
in
us
,
in
all
wisdom
▪
As
the
Soul
quickens
the
Body
by
its
residence
,
and
directs
it
in
all
its
motions
;
so
the
Word
should
be
in
the
Soul
an
inward
principle
of
Life
,
to
direct
and
excite
,
and
enable
it
for
the
performance
of
every
Duty
.
This
Advice
of
the
Apostle
is
comprehensive
,
of
all
other
Precepts
,
and
the
effectual
means
of
obtaining
Perfection
.
Our
Reading
must
be
with
observation
,
and
applying
the
Word
for
our
Good
.
There
is
a
great
difference
between
sailing
on
▪
the
water
for
Pleasure
,
and
divin●
in
it
for
Pearls
:
Some
read
the
Scriptures
▪
to
please
their
Minds
in
the
History
of
the
Creation
,
and
the
Wonders
of
God's
powerful
Providence
,
and
the
various
Events
in
the
Kingdoms
of
the
World
,
recorded
in
them
.
But
there
must
be
diligent
Enquiry
for
Spiritual
Treasures
to
enrich
the
Soul
.
How
Careless
are
the
most
of
this
Duty
?
There
are
above
Eight
Thousand
Hours
in
a
Year
,
and
how
few
are
employed
in
Reading
the
Scriptures
,
that
direct
us
in
the
Everlasting
Way
?
The
common
pretence
is
necessary
Business
:
but
all
Excuses
are
vain
against
the
Command
of
God
.
Is
the
working
o●
our
Salvation
an
indifferent
idle
matter
?
Must
the
principal
Affair
of
our
Life
,
be
subordinate
to
lower
Concerns
?
The
infinite
business
of
Governing
a
Kingdom
,
is
no
exemption
to
Princes
from
Reading
the
Word
of
God
:
for
the
Command
is
to
him
that
sits
on
the
Throne
▪
to
read
the
Law
of
God
all
the
days
of
〈…〉
Life
,
that
he
may
fear
the
Lord
,
and
do
〈…〉
Statutes
.
3.
The
Word
must
be
sincerely
received
as
't
is
sincerely
deliver'd
.
The
Rule
is
,
to
lay
aside
all
superfluity
of
naughtiness
,
and
receiv●
the
engrafted
word
,
that
is
able
to
save
our
Souls
.
There
is
no
food
more
easily
turn'd
into
Blood
tha●
Milk
:
but
if
the
Stomach
be
foul
,
〈◊〉
sowers
and
corrupts
,
and
is
hurtful
to
the
Body
.
The
Word
of
Grace
,
if
received
into
a
sincere
Heart
,
is
very
nutritive
,
it
Confirms
and
Comforts
the
Soul
:
but
if
there
be
false
Principles
,
Carnal
Habits
,
Sensual
Affections
,
it
proves
dangerous
.
A
Carnal
Man
will
set
the
Grace
of
the
Gospel
against
the
Precepts
,
and
apply
the
Promises
without
regarding
the
Conditions
of
them
,
and
from
holy
Premisses
draw
sinful
Conclusions
.
Briefly
,
Hearing
the
Word
is
not
an
Arbitrary
,
but
an
indispensable
Duty
.
The
Psalmist
puts
the
question
,
He
that
planted
the
ear
,
shall
not
he
hear
?
and
it
may
be
said
with
the
same
Conviction
,
He
that
gives
us
the
faculty
of
hearing
,
shall
not
he
be
heard
?
But
we
must
not
rest
in
the
bare
hearing
,
for
't
is
an
introductive
preparing
Duty
in
order
to
practise
.
There
may
be
an
increase
in
Knowledge
,
some
Convictions
like
a
flash
of
Lightening
,
some
melting
of
the
Affections
,
like
a
dash
of
Rain
,
soon
over
;
some
Resolution
▪
of
Obedience
,
but
without
sincere
practise
,
the
Man
is
a
Hearer
only
,
and
deceives
himself
.
Every
Sermon
that
he
hears
will
,
notwithstanding
his
vain
Hopes
,
be
an
argument
against
him
at
the
Day
of
Judgment
.
The
Residence
of
the
practical
Truths
is
rather
in
the
Heart
than
in
the
Head
:
if
they
are
only
in
the
Head
,
they
are
kept
in
unrighteousness
:
yet
there
is
no
deceit
more
Common
.
Men
think
they
are
enrich'd
with
the
Ideas
and
Notions
of
Divine
Truths
in
their
Minds
,
without
the
habits
of
Graces
in
their
Hearts
.
Briefly
,
The
End
and
Work
of
the
Evangelical
Ministry
is
the
Perfection
of
the
Saints
▪
as
the
Apostle
declares
,
We
warn
every
man
,
and
teach
every
man
,
that
we
may
present
every
man
perfect
in
Christ
Jesus
.
This
testimony
is
given
of
Ep●phras
,
a
Servant
of
Christ
,
That
he
always
labour'd
fervently
in
Prayer
,
that
the
Colossians
might
be
perfect
and
compleat
in
all
the
will
of
God
.
3.
The
Religious
Use
of
the
Sacrament
,
of
the
Lord's
Supper
,
is
an
excellent
Means
for
the
Increase
of
Grace
.
The
state
of
Grace
is
represented
under
the
Similitude
of
a
New
Man
,
born
from
Heaven
,
and
partaker
of
a
Spiritual
Life
,
that
Consists
in
Holiness
and
Joy
.
This
Spiritual
Life
supposes
a
Spiritual
Nourishment
to
preser●●e
it
,
and
a
Spiritual
Appetite
,
and
that
a
Spiritual
Eating
and
Drinking
.
Our
Saviour
denominates
himself
by
the
Character
of
Life
:
I
am
the
way
,
the
truth
,
and
the
life
;
he
being
the
Principle
and
Preserver
of
the
Spiritual
Life
.
In
the
Sacrament
,
he
is
the
Bread
of
Life
:
there
are
the
Sacred
Memorials
of
his
Crucifixion
,
of
his
Body
and
Blood
,
which
are
meat
indeed
,
and
are
drink
indeed
,
that
afford
a
more
substantial
and
excellent
Nourishment
for
the
Life
of
the
Soul
,
than
the
perishing
Food
that
supports
the
Body
.
Our
Saviour
tells
the
Jews
,
Your
fathers
eat
Mann●
in
the
wilderness
,
John
6.
and
are
dead
:
the
Bread
of
Angels
could
not
preserve
them
from
Death
,
but
the
Bread
of
God
is
the
Principle
of
Eternal
Life
.
He
is
pleased
to
deal
familiarly
with
us
,
suitably
to
our
Composition
and
Capacity
,
and
humbles
himself
in
a
Sacramental
Union
with
the
Elements
,
that
sight
may
assist
Faith
.
This
is
a
positive
Institution
,
that
derives
its
Authority
and
Goodness
from
the
Precept
of
our
Soveraign
and
Saviour
.
It
was
his
dying
Charge
to
his
Disciples
,
to
which
a
special
and
most
reverent
observance
is
due
.
'T
is
revocable
in
its
Nature
,
but
not
to
cease
without
the
Will
of
the
Legislator
,
either
expresly
declar'd
,
or
vertually
by
the
ceasing
of
the
end
of
it
.
As
the
Ceremonial
Law
is
abolish'd
by
the
same
Authority
that
ordain'd
it
,
the
end
of
the
Institution
being
obtain'd
.
But
this
Ordinance
is
by
our
Saviour
commanded
to
continue
till
his
Second
Coming
in
Glory
,
the
end
of
it
being
the
revival
of
the
memory
of
his
Death
.
I
will
not
insist
upon
the
several
Conformities
between
the
Natural
Food
and
the
Spiritual
;
for
the
principal
Comparison
and
resemblance
is
in
the
End
for
which
food
is
necessary
and
appointed
,
without
which
there
can
be
no
subsisting
Life
:
but
consider
how
the
Life
of
the
Soul
is
strengthened
in
this
Ordinance
,
which
is
not
a
naked
sign
of
his
Sufferings
for
us
,
but
the
seal
of
the
Covenant
of
Grace
,
and
wherein
our
Saviour
,
though
his
bodily
Presence
be
confin'd
to
Heaven
,
yet
does
really
and
spiritually
exhibit
himself
with
all
his
saving
Benefits
to
sincere
Believers
.
Consider
how
Repentance
,
Faith
and
Love
are
increas'd
by
this
Ordinance
.
1.
Repentance
is
a
Vital
,
Operative
Grace
,
not
only
in
mortifying
Sin
,
but
in
bringing
forth
many
excellent
Fruits
suitable
to
it
.
All
the
Terrors
at
Mount
Sinai
in
giving
the
Law
,
cannot
make
such
an
impression
on
the
Conscience
of
the
righteous
and
fearful
Anger
of
God
for
Sin
,
as
the
infliction
of
Wrath
upon
our
dying
Saviour
.
He
receiv'd
into
his
Breast
the
Arrows
of
the
Almighty
,
that
drank
up
his
Blood
and
Spirits
,
though
in
himself
he
was
perfectly
Holy
.
Surely
he
has
born
our
griefs
,
and
carried
our
sorrows
:
he
was
wounded
for
our
transgressions
,
and
bruised
for
our
iniquities
,
the
chastisement
of
our
peace
was
upon
him
,
and
with
his
stripes
we
are
heal'd
.
We
read
that
Nathan
was
sent
from
God
to
David
,
when
insensible
of
his
Guilt
of
Murder
and
Adultery
,
to
awaken
him
to
review
his
Sin
:
he
for
that
end
us'd
a
very
moving
Parable
,
of
a
Rich
Man
that
had
many
Flocks
,
yet
to
entertain
a
Stranger
,
rob'd
a
Poor
Man
of
his
only
Lamb
,
and
drest
it
for
him
.
This
David
so
resented
,
that
he
threatned
the
severest
Revenge
for
such
an
unrighteous
and
unmerciful
action
.
And
when
Nathan
turned
the
point
of
the
Parable
against
his
Breast
,
charging
him
,
Thou
art
the
man
,
in
what
Agonies
and
Confusion
was
he
surpriz'd
,
as
his
mournful
Complaint
declares
.
When
we
read
in
the
Narrative
of
our
Saviour's
Sufferings
,
of
the
Treachery
of
Judas
,
the
Malice
of
the
Priests
,
the
Fury
of
the
People
,
the
Cowardise
of
Pilate
,
and
the
Cruelty
of
the
Soldiers
,
how
apt
are
we
to
conceive
Indignation
against
his
Murderers
?
but
when
Conscience
,
like
the
true
Prophet
,
shall
with
a
piercing
Reproach
charge
us
that
our
Sins
Condemn'd
and
Crucified
him
,
how
will
this
open
the
Springs
of
Godly
Sorrow
,
and
looking
on
him
whom
we
have
pierced
,
cause
us
to
Mourn
,
as
those
that
mourn
for
▪
a
first-born
?
How
will
the
Contemplation
of
him
in
his
Sufferings
,
excite
Indignation
with
Zeal
and
Revenge
against
our
selves
,
for
our
choosing
and
committing
those
Sins
that
were
the
meritorious
Cause
of
his
Sufferings
?
Since
he
bore
our
Sins
,
't
is
just
we
should
simpathize
in
his
Sorrows
.
How
instructive
and
exemplary
was
insensible
Nature
,
as
if
capable
of
Knowledge
and
Affection
in
the
time
of
his
Sufferings
?
It
was
disorder'd
in
the
Heavens
,
and
simpathiz'd
in
the
Elements
.
The
Sun
was
obscur'd
against
all
possibility
of
Nature
;
for
the
Moon
was
opposite
,
and
in
the
Full
,
and
in
the
twinkling
of
an
Eye
past
half
the
Circle
of
the
Heavens
;
and
being
empty
of
Light
towards
the
Earth
,
by
its
interposition
,
▪
hid
the
body
of
the
Sun
behind
it
.
The
Air
was
as
dark
at
mid-day
,
as
at
mid-night
.
The
Earth
trembled
;
the
Rocks
rent
.
Have
the
Rocks
softer
Bowels
than
obdurate
Sinners
?
'T
is
a
greater
prodigy
,
that
those
whose
Sins
made
his
Death
necessary
,
are
unaffected
with
it
,
than
that
Nature
seemed
to
have
changed
its
Principles
and
Properties
to
signifie
its
resentment
of
it
.
God's
Anger
darkens
the
Sun
,
and
shakes
the
Earth
;
and
shall
sinful
Men
be
unrelenting
?
If
by
Faith
and
Consideration
▪
we
transport
our selves
to
Mount
Calvary
,
and
with
the
blessed
Virgin
,
stand
at
the
foot
of
the
Cross
when
our
Saviour
was
dying
,
we
shall
feel
the
working
of
her
Affections
,
when
a
Sword
p●erc'd
through
her
Soul
.
Now
in
the
Sacrament
there
is
a
representation
of
Christ
Crucified
before
our
Eyes
,
which
is
the
most
powerful
motive
of
Godly
Sorrow
,
and
the
inseparable
consequent
of
it
,
the
destructive
hatred
of
Sin
;
and
of
holy
Resolutions
,
that
as
he
dyed
for
Sin
,
we
will
dye
to
it
.
2.
Faith
,
that
is
the
Root
from
whence
other
Graces
spring
and
flourish
,
is
increas'd
and
confirm'd
by
the
use
of
this
Ordinance
.
As
by
the
looking
on
the
mysterious
Brazen
Serpent
,
there
was
an
Antidote
conveyed
to
heal
the
Israelites
stung
by
the
Fiery
Serpents
;
so
by
the
looking
on
Jesus
in
his
Sufferings
,
our
wounded
Spirits
are
healed
.
The
dignity
of
his
Person
,
the
depth
of
his
Sufferings
,
and
his
voluntary
yielding
of
himself
to
them
,
are
the
supports
of
Faith
.
The
Sin-Offerings
under
the
Law
were
entirely
consumed
in
their
Consecration
to
Divine
Justice
,
and
no
part
was
reserved
to
be
eaten
by
the
Offerers
:
To
signifie
their
Imperfection
and
Inefficacy
to
reconcile
God
to
Sinners
,
and
to
pacifie
their
accusing
Consciences
.
The
Beasts
by
substitution
suffer'd
Death
for
those
who
offer'd
them
,
but
could
not
purchase
Life
for
them
.
Our
Saviour
is
as
truly
given
to
us
to
communicate
Life
,
as
he
was
given
for
us
in
his
Death
.
When
he
offer'd
himself
the
most
solemn
Sacrifice
on
the
Cross
,
he
was
not
consum'd
:
His
Body
and
Blood
are
the
Feast
of
Love
upon
his
Sacrifice
,
the
clearest
assuring
sign
of
God's
being
reconcil'd
to
us
.
The
Blood
of
the
Lamb
,
the
true
Win●
,
has
rejoic'd
the
Heare
of
God
and
Man
.
Our
High
Priest
continually
presents
his
Father
,
in
the
Coelestial
Sanctuary
,
his
bloody
Sacrifice
,
of
which
there
is
a
Commemoration
on
the
Holy
Table
.
If
God
remember
our
Sins
,
we
remember
his
anointed
Priest
to
expiate
them
.
If
the
timerous
Conscience
be
in
anxiety
for
the
number
and
heinousness
of
Sins
,
and
the
number
of
Sinner●
who
must
perish
for
ever
without
this
Miracle
of
Mercy
,
as
if
one
Sacrifice
were
not
sufficient
to
abolish
their
Gui●●
;
let
it
be
consider'd
that
his
Death
is
of
infinite
value
;
and
what
is
infinite
cannot
be
divided
;
he
was
intirely
offer'd
for
every
penitent
unfeigned
Believer
.
The
weakest
has
as
full
an
Interest
and
Benefit
in
it
,
as
if
it
had
been
offer'd
solely
for
him
,
and
may
apply
and
appropriate
it
to
himself
with
as
true
solid
Comfort
,
as
if
he
had
been
present
at
our
Saviour's
Crucifixion
,
and
heard
him
speaking
the
words
of
Life
,
I
give
my self
for
thee
.
His
Blood
cleanses
from
all
Sin
,
and
is
a
propitiation
for
the
Sins
of
the
world
.
These
are
no
fictions
of
Fancy
,
but
the
real
operations
of
the
Holy
Spirit
,
who
brings
to
our
remembrance
the
Death
of
Christ
in
that
lively
Sacramental
Representation
,
and
seals
the
pardoning
Mercy
of
God
to
our
Souls
,
and
conveys
all
the
precious
Fruits
of
it
to
us
.
A
lively
Faith
on
our
suffering
Saviour
,
makes
him
ours
by
an
intimate
and
inseparable
union
and
fruition
.
We
dwell
in
him
,
and
he
in
us
.
How
many
drooping
Souls
have
been
raised
,
how
many
wounded
Spirits
have
been
healed
,
how
many
cloudy
Souls
have
been
inlightened
in
that
Ordinance
?
Here
the
comforting
Spirit
breaths
,
our
Saviour
shews
his
reviving
Countenance
,
God
speaks
Peace
to
his
People
.
A
Believer
tasts
the
hidden
Manna
,
and
the
Love
of
Christ
,
that
is
sweeter
than
Wine
.
The
bruised
Reed
becomes
a
strong
Pillar
in
the
Temple
of
God
,
the
smoaking
Flax
is
cherish'd
into
a
purer
and
more
pleasant
Light
,
than
springs
from
the
Sun
in
its
brightness
.
3.
Love
to
Christ
is
increas'd
by
partaking
of
this
Ordinance
,
wherein
his
bloody
Death
is
represented
.
Greater
Love
could
not
be
express'd
than
in
his
dying
for
us
,
and
lesser
Love
could
not
have
saved
us
from
perishing
for
ever
.
He
dyed
not
only
to
satisfie
his
Father's
Justice
,
but
his
own
Love
to
us
.
'T
is
said
by
the
Prophet
,
He
shall
see
of
the
travel
of
his
Soul
,
and
be
satisfied
:
The
travel
of
his
Soul
implies
his
Affection
and
Affliction
,
the
strength
of
his
Love
,
and
his
immense
Sorrows
.
Now
nothing
is
more
repugnant
to
the
Principle
so
deeply
engraven
in
Humane
Nature
,
than
not
to
return
Love
for
Love
.
Our
Saviour
,
by
the
dearest
titles
,
deserves
our
Love
;
not
only
for
his
high
Perfections
,
but
his
deep
Sufferings
.
He
was
without
Form
and
Comeliness
in
the
Eyes
of
the
Carnal
World
,
when
disfigured
by
his
Sufferings
.
But
can
he
be
less
lovely
in
his
Sufferings
,
wherein
he
declar'd
his
dearest
Love
?
Astonishing
Love
appeared
in
his
dying
Countenance
,
flam'd
in
his
quenched
Eyes
;
flowed
from
his
pierced
Side
.
To
a
spiritual
Eye
,
he
is
as
amiable
with
his
Crown
of
Thorns
▪
as
with
his
Crown
of
Glory
.
Our
Love
to
Christ
,
like
Fire
out
of
its
sphere
,
must
be
preserved
by
renewing
its
Fewel
,
or
it
will
decline
.
Now
there
is
nothing
more
proper
to
feed
it
than
Christ's
Love
to
us
,
and
in
this
Ordinance
the
sacred
Fire
is
maintained
:
The
Eye
affects
the
Heart
.
The
mournings
,
the
longings
and
delights
of
Love
are
most
sensible
in
spiritual
Communion
with
our
Saviour
at
this
Feast
.
The
inflamed
Spouse
,
in
a
Rapture
of
Admiration
and
Complacency
,
breaks
forth
,
I
am
my
beloved's
,
and
he
is
mine
.
St.
Paul
,
who
was
rap'd
up
to
the
third
Heavens
,
and
heard
unspeakable
things
,
declares
Christ
crucified
to
be
the
most
excellent
Object
of
his
Knowledge
,
his
most
precious
Treasure
,
and
dearest
Joy
.
'T
is
true
,
the
carnal
receiver
of
the
Elements
is
a
stranger
to
this
Love
and
Joy
,
that
is
only
felt
by
Faith
and
Experience
.
There
are
many
Christians
in
title
,
that
never
felt
any
vital
emanations
from
Christ
in
this
Ordinance
.
The
most
content
themselves
with
Sacramental
Communion
without
Spiritual
,
and
feel
no
correspondent
Affections
to
his
extream
Sufferings
for
us
.
But
if
there
be
a
spark
of
Life
in
the
Soul
,
if
all
be
not
cold
and
dead
within
,
the
remembrance
of
Christ's
bleeding
and
dying
Love
will
inexpressibly
endear
him
to
us
.
Now
our
Sanctification
was
a
principal
end
of
his
Death
.
The
Apostle
declares
,
that
Christ
loved
his
Church
,
and
gave
himself
for
it
,
that
he
might
sanctifie
and
cleanse
it
by
the
washing
of
the
water
,
and
by
the
word
:
That
he
might
present
to
himself
a
glorious
Church
,
not
having
spot
or
wrinkle
,
or
any
such
thing
;
but
that
it
should
be
holy
and
without
blemish
.
Can
we
allow
any
Sin
in
our
Hearts
and
Lives
▪
and
defeat
the
design
of
his
Love
,
and
disparage
the
vertue
of
his
Sufferings
?
Can
we
endure
any
Sin
to
reign
in
us
,
that
was
the
cause
of
his
Death
▪
so
full
of
Ignominy
and
Torment
?
He
has
declared
how
precious
our
Sanctification
is
in
his
esteem
;
't
is
one
of
the
richest
Veins
in
the
whole
Mine
of
Grace
,
and
can
we
slight
it
?
Can
we
imagine
that
his
Death
obtain'd
for
us
an
impure
Indulgence
for
our
Lusts
,
when
the
end
of
it
was
our
absolute
Purity
?
Can
we
content
our selves
with
low
degrees
of
Holiness
,
when
he
paid
so
dear
a
Price
for
our
Perfection
?
The
comfortable
assurance
that
he
was
crucified
for
us
▪
arises
from
our
being
crucified
with
him
▪
to
all
the
Vanities
of
the
world
.
Indeed
,
the
external
receiving
this
Ordinance
,
is
not
beneficial
to
an
Unbelieve●
▪
no
more
than
that
the
setting
a
Feast
before
a
dead
Body
,
that
is
uncapable
of
feeding
and
nourishment
:
Men
must
believe
before
they
can
receive
spiritual
nourishment
by
it
;
and
have
the
Life
of
Grace
,
before
they
can
feed
on
the
Bread
of
Life
:
But
the
unfeigned
Believer
finds
his
inward
Man
renewed
by
it
.
I
will
add
to
what
has
been
said
,
that
in
this
Ordinance
the
Covenant
of
the
Gospel
is
sealed
by
the
contracting
Parties
;
God
ratifies
his
Promise
of
Grace
,
and
we
seal
our
Duty
of
Obedience
.
'T
is
true
,
we
are
bound
by
an
antecedent
right
,
and
higher
obligation
than
our
own
consent
;
the
Command
of
God
binds
us
to
take
this
Covenant
,
and
to
keep
it
:
We
are
bought
with
a
price
,
and
are
not
our
own
.
Now
if
the
Blood
of
the
Son
of
God
be
our
Ransom
from
the
bondage
of
Sin
and
Death
,
and
we
in
the
Sacrament
partake
of
his
Blood
,
and
by
that
solemn
Right
dedicate
our selves
to
him
,
That
whether
we
live
,
we
live
to
the
Lord
;
or
whether
we
dye
,
we
dye
to
him
,
how
constraining
is
this
to
make
us
diligent
in
accomplishing
the
sacred
ends
of
Christ's
Institution
?
How
just
is
it
that
since
he
dyed
for
our
Salvation
,
we
should
live
to
his
Glory
;
and
when
we
renew
our
Right
in
the
Blessings
of
the
Covenant
,
we
should
sincerely
renew
our
Obligations
to
the
Duties
of
it
?
If
after
our
holy
Engagement
,
we
renounce
our
Allegiance
to
our
Prince
and
Saviour
,
by
entertaining
his
Enemies
,
the
Lusts
of
the
Flesh
,
we
incur
a
double
Guilt
,
not
only
by
transgressing
the
Law
of
God
,
but
by
violating
our
Oath
of
Fidelity
;
and
double
Guilt
will
bring
double
Damnation
.
That
the
renewing
our
Co●●●ant
a●
the
Lord's
Supper
may
be
more
effectual
,
let
us
consider
,
(
1.
)
That
holy
Resolutions
and
Engagements
are
the
immediate
Principle
of
Obedience
.
Till
the
Convictions
of
our
Duty
are
wrought
into
Resolution●
,
they
are
of
no
efficacy
.
(
2.
)
They
must
proceed
from
the
d●liberate
Judgment
,
and
determin'd
Will
.
The
Apostle
declares
,
The
love
of
Chri●●
constrains
us
,
we
thus
judge
,
if
one
dyed
for
all
,
then
were
all
dead
;
and
the
consequence
is
strong
,
that
we
should
live
〈◊〉
him
,
who
dyed
for
us
.
Empty
valleit●●●
are
no
volitions
;
faint
and
wave●●●●
Purposes
have
no
force
.
Believers
a●●
exhorted
,
with
full
purpose
of
H●art
〈◊〉
Acts
11.
●leave
to
the
Lord
.
(
3.
)
The
renewing
our
holy
Enga●●ments
are
very
necessary
for
persevera●●●
in
our
Duty
.
Our
Hearts
are
false
▪
〈◊〉
foolish
,
and
apt
to
fly
from
God
;
th●●
are
as
changable
as
the
Weather
,
and
〈◊〉
Temptations
are
presented
,
apt
to
〈◊〉
fir'd
with
Carnal
Desires
,
or
frozen
w●●●
Carnal
Fears
,
and
to
desert
our
Dut●
Therefore
't
is
necessary
to
fix
them
by
repeated
Vows
of
Obedience
.
We
〈◊〉
directed
to
arm
our selves
with
the
same
Minds
;
that
is
,
with
firm
Resolutions
to
cease
from
Sin
.
The
girdle
of
Truth
,
is
a
principal
part
of
our
spiritual
Armour
,
that
fastens
it
upon
us
.
Stedfast
Engagements
to
obey
God
▪
are
powerful
to
excite
every
Grace
in
its
season
,
to
rise
up
in
defiance
against
our
spiritual
Enemies
.
David
says
,
I
have
sworn
and
will
perform
it
,
that
I
will
keep
thy
Precepts
.
By
the
solemn
and
frequent
renewing
our
Vows
of
Obedience
,
the
Tempter
is
discourag'd
,
and
flyes
from
us
.
Let
us
every
Morning
next
our
Hearts
,
resolve
to
walk
with
God
all
the
day
.
(
4.
)
God
is
well
pleased
with
our
sincere
Resolutions
to
keep
close
to
him
.
Who
is
this
that
engages
his
Heart
to
close
with
Men
?
He
is
the
Inspector
and
Judge
of
our
Hearts
,
and
notwithstanding
ou●
Infirmities
,
accepts
our
sincerity
.
(
5.
)
There
are
peculiar
Circumstances
that
enforce
the
inviolable
observation
of
our
Sacramental
Vows
.
Our
original
and
permanent
Obligation
that
we
contracted
in
our
Baptism
,
in
the
presence
of
the
Church
,
when
we
were
listed
under
our
Redeemer's
Colours
to
oppose
his
Enemies
and
ours
,
Satan
in
combination
with
the
Flesh
and
the
World
,
should
have
a
strong
and
constant
influence
into
our
Lives
.
Our
understanding
and
voluntary
renewings
of
this
at
the
Lord's
Supper
,
makes
it
more
binding
.
'T
is
mentioned
before
,
that
God
is
pleased
,
by
an
admirable
Condescension
,
to
be
a
party
in
the
Covenant
,
and
binds
himself
to
bestow
his
most
free
Favours
,
and
takes
pleasure
in
performing
what
is
promised
.
'T
is
becoming
his
Wisdom
to
glorifie
his
Moral
Perfections
in
his
Transactions
with
Man
;
not
only
his
Mercy
,
but
his
Truth
,
in
saving
us
.
The
Deut.
7.
9.
Lord
thy
God
he
is
God
,
the
faithful
God
,
which
keepeth
Covenant
and
Mercy
with
them
that
love
him
,
and
keep
his
Commandments
.
The
Attribute
of
Faithfulness
is
set
next
the
Deity
,
as
very
dear
and
pleasing
to
him
.
He
engages
himself
partly
for
our
Comfort
,
to
dispel
the
Clouds
of
Fear
,
that
are
apt
to
rise
in
our
Bosoms
from
the
sense
of
our
many
and
mighty
Sins
;
therefore
his
Mercy
is
secur'd
to
us
by
a
Covenant
,
and
that
Covenant
establish'd
by
an
Oath
,
the
sure
evidence
't
is
irrevocable
,
and
seal'd
by
the
Blood
of
the
Mediator
;
and
partly
,
to
instruct
us
by
his
Example
,
to
maintain
our
Integrity
,
which
we
engage
in
sealing
our
part
of
the
Covenant
.
'T
is
said
of
God
,
that
he
cannot
Lye
,
from
the
Veracity
of
his
Nature
,
and
the
unchangeableness
of
his
Will
,
and
he
reckons
of
his
People
they
will
not
Lye
,
from
that
Divine
Disposition
that
is
proper
to
them
.
Now
that
God
is
pleased
in
that
Ordinance
to
give
us
the
clearest
and
strongest
Assurance
of
his
Pardoning
Mercy
,
should
make
us
very
observant
and
exact
in
performing
the
Condition
of
it
:
What
our
Saviour
said
to
the
Man
,
heal'd
Miraculously
of
his
Lameness
,
is
vertually
signified
in
every
Pardon
we
receive
,
Go
away
,
sin
no
more
,
lest
a
worse
thing
befal
you
.
Sin
is
extremely
aggravated
,
when
Perfidiousness
and
Ingratitude
are
mix'd
with
Disobedience
.
Our
Resolutions
against
Sin
,
are
preventing
Physick
,
but
in
breaking
them
,
the
Remedy
increases
the
Disease
,
and
accelerates
Death
,
more
painfully
and
suddenly
.
I
will
hear
what
God
the
Lord
will
speak
,
he
will
speak
peace
to
his
people
,
but
let
them
not
return
to
folly
.
To
sin
against
the
Law
is
a
high
provocation
,
but
to
sin
against
special
Love
,
grieves
the
Holy
Spirit
,
and
deeply
wounds
our
Spirits
.
Now
since
our
hearts
are
deceitful
above
all
things
,
and
since
our
Resolutions
are
fleet
and
fading
,
let
us
earnestly
pray
for
Divine
Grace
to
Establish
them
,
and
entirely
depend
upon
it
.
'T
is
more
easie
to
raise
a
Fortification
in
time
of
Peace
,
than
to
defend
it
in
time
of
War
.
In
the
absence
of
a
Temptation
,
we
readily
purpose
to
abstain
from
Sin
,
but
when
they
assault
us
,
how
often
are
we
surpriz'd
,
and
vanquish'd
.
David
resolves
,
I
will
keep
thy
Statutes
,
but
to
Psal.
119.
8.
keep
his
Resolution
inviolate
,
he
prays
,
O
forsake
me
not
utterly
.
He
Promises
,
I
will
take
heed
to
my
ways
,
that
I
sin
not
Psal.
39.
1.
with
my
tongue
,
I
will
keep
my
mouth
as
with
a
bridle
:
but
he
Addresses
himself
to
God
for
assistance
,
Set
a
watch
before
my
Psal.
141.
3.
mouth
,
and
keep
the
door
of
my
lips
.
Our
Resolutions
are
Light
and
Feathery
,
soon
scatter'd
by
a
storm
of
Fear
:
't
is
as
dangerous
to
trust
in
a
Heart
of
Flesh
,
as
in
an
Arm
of
Flesh.
Nothing
is
more
unstable
than
Water
,
but
when
pour'd
into
a
strong
Cistern
,
't
is
as
sure
as
that
that
contains
it
.
Thus
Divine
Grace
preserves
our
unstable
Heart
from
slipping
.
4.
The
Religious
observation
of
the
Lords
Day
is
an
Excellent
means
for
the
increase
of
Holiness
.
'T
is
worthy
of
our
serious
Observing
,
that
the
Fourth
Commandment
is
enforc'd
with
a
Note
of
Excitation
,
Remember
thou
keep
holy
the
Sabbath
day
,
to
impress
the
sense
of
our
Duty
upon
Conscience
,
and
to
co●fine
our
transgressing
Nature
,
that
is
so
apt
to
alienate
that
time
that
is
Sacred
to
God
,
and
the
Interest
of
our
Souls
,
to
Carnal
and
Profane
Uses
.
'T
is
sanctified
and
set
apart
by
the
Lord
of
our
Persons
and
Time
,
for
the
celebrating
the
most
Excellent
Works
of
his
Power
and
Goodness
in
Creation
and
Redemption
.
He
that
gave
us
our
Beings
,
and
rais'd
us
from
the
Dust
,
to
an
Honour
little
lower
than
the
Angels
,
those
Heavenly
Spirits
,
and
has
ransom'd
us
from
our
woful
Bondage
;
he
that
dignified
us
with
the
Impression
of
his
own
Image
,
and
the
Assumption
of
ours
.
The
Morality
of
the
Command
is
perpetual
that
one
day
of
seven
be
Consecrated
and
Separated
for
Divine
Worship
:
but
the
designation
of
the
Day
to
the
Jewes
,
was
in
remembrance
of
their
Deliverance
from
Egypt
,
and
to
Christians
,
in
remembrance
of
our
Deliverance
from
the
Tyranny
of
the
spiritual
Pharaoh
,
Satan
and
his
infernal
Army
,
Benefits
exceeding
those
of
Creation
,
and
rescuing
from
the
Bondage
of
Egypt
.
Indeed
every
Day
we
should
Redeem
Time
from
business
and
pleasures
for
the
immediate
Service
of
God
:
but
on
the
Lord's
Day
,
we
must
be
entirely
Conversant
in
Holy
Duties
,
Publick
and
Private
,
and
abstain
from
Common
Works
unless
of
Necessity
and
Mercy
.
The
Religious
Rest
of
the
Fourth
Commandment
,
is
to
be
observed
by
Christians
so
far
as
't
is
requisite
for
our
attendance
on
the
Service
of
God
.
'T
is
not
only
our
Duty
,
but
our
heavenly
Priviledge
,
that
being
tir'd
in
the
dust
and
toil
of
the
World
,
we
have
a
freedom
,
and
are
call'd
to
draw
near
to
God
,
with
the
promise
that
he
will
draw
near
to
us
,
that
when
we
pay
our
Homage
,
we
shall
receive
infinite
Blessings
:
for
then
in
the
Communion
of
Saints
we
present
our
requests
with
a
filial
freedom
to
God
,
and
we
receive
his
Precepts
for
the
ordering
our
Lives
to
please
him
:
and
by
a
Temporal
Holy
Rest
,
are
prepar'd
for
an
Eternal
Glorious
Rest.
The
observing
this
Command
enables
us
to
do
the
rest
:
for
the
Duties
of
it
are
Divine
and
Spiritual
,
and
have
a
powerful
influence
in
the
Souls
of
Men
:
for
the
exercise
of
Grace
,
by
a
proper
efficacy
increases
it
,
and
in
their
sanctifying
that
day
,
God
sanctifies
them
,
and
liberally
bestows
the
Treasures
of
Grace
and
Joy
,
the
consequent
Blessing
of
the
divine
Institution
.
The
Profaners
of
that
Holy
Time
,
do
vertually
renounce
their
Allegiance
to
the
Cr●ator
and
Redeemer
,
they
will
not
attend
upon
his
Oracles
,
but
despise
the
Persons
and
Office
of
the
Ministers
of
Christ
,
and
their
Contempt
reflects
upon
him
.
They
make
the
Sabbath
their
delight
,
in
another
sense
than
the
Commandment
intends
:
they
make
it
a
Play-day
.
Others
who
are
call'd
and
counted
Christians
,
who
are
good
in
every
thing
,
but
wherein
they
should
be
best
;
they
are
Just
and
Merciful
,
Temperate
and
Chaste
,
Affable
and
Obliging
to
Men
,
but
wretchedly
neglect
the
duties
of
Piety
to
God
,
and
the
sanctifying
his
day
.
That
precious
and
dear
interval
to
a
Saint
,
from
the
business
of
the
World
,
is
a
galling
restraint
to
Carnal
Men
from
their
secular
Employments
.
'T
is
true
,
they
will
go
to
the
publick
Worship
either
for
seculary
respects
,
Custom
,
or
the
Coertion
of
the
Laws
,
or
the
impulse
of
Conscience
,
that
will
not
be
quiet
without
some
Religion
,
but
they
are
glad
when
't
is
done
,
and
by
vain
discourses
dash
out
of
their
minds
,
the
instructions
of
the
Word
of
God
.
They
spend
a
great
part
of
the
day
as
if
it
were
unsanctified
time
,
in
curious
dressing
,
in
Luxurious
Feasting
,
in
Complemental
Visits
,
in
Idleness
,
and
sometimes
in
Actions
worse
than
Idleness
.
The
certain
Cause
of
this
Profaneness
is
,
they
are
not
partakers
of
the
divine
Nature
,
that
inclines
the
Soul
to
God
,
and
raises
our
esteem
of
Communion
with
him
as
a
Heaven
upon
Earth
,
and
from
hence
it
follows
,
that
they
come
and
go
from
the
Publick
Ordinances
,
neither
cleansed
from
Sin
,
nor
chang'd
into
the
divine
Image
.
But
those
who
conscientiously
employ
that
day
in
Duties
proper
to
it
,
in
Prayer
and
Hearing
,
and
Reading
the
Scriptures
,
and
spiritual
Books
,
in
holy
Conference
,
whereby
Light
and
Heat
is
mutually
Communicated
among
the
Saints
,
and
in
the
Meditation
of
Eternal
things
,
whereby
Faith
removes
the
Vail
,
and
looks
into
the
Sanctuary
of
Life
and
Glory
;
as
Moses
by
Conversing
with
God
in
the
Mount
,
came
down
with
a
shining
Countenance
,
so
a
divine
Lustre
will
appear
in
their
Conversations
in
the
following
Week
.
5.
The
frequent
discussion
of
Conscience
,
and
review
of
our
Ways
,
is
an
effectual
Means
of
rising
to
Perfection
in
Holiness
.
This
Duty
is
difficult
and
distastful
to
Carnal
Persons
:
for
Sense
is
prevalent
and
fastens
their
Thoughts
upon
External
Objects
,
that
they
are
unfit
for
reflecting
upon
themselves
,
for
the
proper
and
most
excellent
operations
of
the
Reasonable
Soul
,
wherein
they
are
rais'd
to
the
Rank
of
Angelical
Spirits
,
and
to
a
resemblance
of
the
Deity
,
who
Eternally
Contemplates
with
Infinite
Delight
,
the
Perfections
of
his
Nature
,
and
the
Copy
of
them
in
his
Works
.
They
are
insensible
of
the
Nobility
of
their
Nature
,
and
cannot
sequester
themselves
from
Worldly
things
,
and
enter
into
the
Retirements
of
their
Souls
.
They
are
afraid
and
unwilling
to
look
into
their
Hearts
,
lest
they
should
be
Convinc'd
and
over-argued
by
Conscience
of
their
woful
Condition
.
Home
is
too
hot
for
them
.
Their
study
is
to
Charm
their
Cares
,
and
not
to
be
disturb'd
in
their
Security
.
But
the
Duty
is
indispensable
requir'd
of
us
.
We
are
commanded
to
stand
Psal.
4.
4.
in
awe
and
sin
not
,
and
commune
with
our
own
hearts
:
to
search
and
try
our
wayes
,
Lam.
3.
40.
and
turn
to
the
Lord
:
to
prove
our
own
Gal.
6.
4.
work
.
The
benefit
resulting
from
it
,
is
worth
our
Care
,
and
should
make
us
to
digest
all
difficulties
in
the
performance
.
David
declares
,
I
thought
on
Psal.
119.
my
wayes
,
and
turned
my
feet
to
thy
testimonies
.
He
first
reflected
on
his
ways
,
and
then
reform'd
them
.
Conscience
must
be
awaken'd
by
Grace
,
or
Judgment
to
Self-reflection
.
The
examen
of
Conscience
either
regards
our
spiritual
State
,
or
our
Actions
in
their
Moral
Qualities
of
Good
and
Evil.
The
first
is
of
infinite
moment
,
that
we
may
understand
whether
we
are
in
the
state
of
polluted
Nature
,
or
in
a
renewed
state
,
and
consequently
,
whether
in
the
present
Favour
of
God
,
or
under
his
Displeasure
,
and
accordingly
what
we
may
expect
in
the
next
World
,
a
blessed
or
miserable
Eternity
.
But
as
was
before
observed
,
Men
are
very
averse
from
the
severe
tryal
of
their
state
,
for
fear
the
issue
will
be
perplexing
;
the
exact
inquiry
into
their
Lives
is
like
the
Torment
on
the
Rack
:
Or
if
sometimes
they
turn
their
thoughts
inward
to
consider
themselves
,
they
do
it
slightly
,
not
with
sincere
Judgment
;
and
though
their
spiritual
state
be
uncertain
,
or
apparently
evil
,
yet
they
are
resolved
not
to
doubt
of
it
.
This
neglect
is
fatal
to
many
,
who
comfort
themselves
with
their
Company
,
because
the
most
are
in
no
better
condition
than
they
are
.
This
I
shall
not
insist
on
,
but
consider
the
survey
of
Mens
Actions
.
Conscience
is
the
centre
of
the
Soul
,
to
which
all
Moral
Good
and
Evil
has
a
tendency
;
't
is
an
internal
supervisor
and
guardian
,
which
a
Man
always
carries
in
his
Bosom
.
To
perform
its
Office
,
it
must
,
1.
Be
inlightened
with
the
clear
knowledge
of
the
Divine
Law
in
its
Precepts
;
for
Duties
unknown
cannot
be
practised
,
and
Sins
unknown
and
unconsider'd
cannot
be
loathed
and
forsaken
.
The
Law
like
a
clear
and
equal
glass
(
that
reflects
the
Beams
according
to
their
incidence
)
discovers
the
beauties
and
spots
of
the
Soul
.
There
are
contain'd
in
it
general
Rules
that
respect
all
,
and
particular
Precepts
that
concern
the
several
relations
of
Men.
2.
The
discussion
of
Conscience
that
it
may
be
effectual
,
must
in
the
manner
of
it
,
be
regulated
by
the
matter
of
the
discussion
,
that
is
,
good
and
evil
Actions
,
which
are
of
eternal
Consequence
;
and
the
end
of
it
,
the
making
us
better
.
Accordingly
it
must
be
,
(
1.
)
Distinct
in
comparing
our
Actions
with
the
Rule
,
that
we
may
understand
the
defects
of
our
best
Duties
,
and
the
aggravations
of
our
Sins
:
The
Law
enjoyns
the
Substance
and
Circumstances
of
our
Duties
,
and
forbids
all
kinds
and
degrees
of
Sin
.
The
more
particular
the
discussion
is
,
the
more
perfect
.
(
2.
)
It
must
be
serious
,
and
with
sincere
Judgment
,
as
previous
to
our
Tryal
at
God's
Tribunal
.
This
Consideration
will
excite
the
Conscience
,
which
is
the
directive
and
applicative
Mind
,
to
be
vigilant
and
impartial
in
sifting
our selves
,
that
no
Sin
of
omission
or
commission
may
be
past
over
;
for
what
a
high
strain
of
Folly
is
it
,
to
be
subtle
to
conceal
any
Sin
from
our selves
,
which
are
open
to
the
all-seeing
Eyes
of
God
?
Men
are
apt
to
be
insensible
of
Sins
of
omission
,
but
there
is
no
mere
Sin
of
omission
;
for
it
proceeds
from
a
dislike
of
the
commanded
Duty
,
which
exposes
to
Judgment
.
The
more
the
Mind
is
mended
and
renewed
,
it
discovers
the
Sins
that
were
undiscern'd
.
(
3.
)
There
must
be
a
fixed
resolution
to
reform
our
Lives
,
wherein
we
have
been
culpable
.
The
Soul
can
never
recover
its
lapse
from
above
,
but
by
returning
thither
;
that
is
,
by
a
real
performance
of
the
Duties
of
the
Law
,
that
fully
represent
the
Law-giver's
Will
and
Soveraignty
.
Now
the
reflecting
upon
our
Hearts
and
Lives
,
to
improve
the
Good
,
and
correct
the
Evil
in
them
,
is
very
useful
for
that
end
.
(
4.
)
It
must
be
frequent
,
lest
we
become
ignorant
and
forgetful
of
our selves
.
Faciebat
hoc
Sextius
,
ut
consumma●a
die
antequam
se
ad
nocturnam
quietem
recepisset
,
interrogaret
animum
suum
,
quod
hodie
malum
sanasti
?
Cui
vitio
obstitisti
?
Qua
parte
melior
es
?
Quotidie
apud
me
causam
dico
.
Sen.
de
Ira.
Some
of
the
wiser
Heathens
made
a
scrutiny
of
their
Actions
every
day
.
'T
is
related
of
Sextius
a
Philosopher
,
that
in
the
end
of
the
day
,
he
throughly
examin'd
the
Actions
of
it
,
What
Evil
have
I
cur'd
?
What
Vice
have
I
resisted
?
In
what
am
I
become
better
?
Seneca
tells
us
it
was
his
daily
practice
,
to
give
an
account
of
his
Actions
before
the
Judicatory
of
Conscience
.
The
Author
of
the
Golden
Verses
gives
Counsel
in
order
to
proficiency
in
Vertue
,
to
revise
in
our
thoughts
at
night
,
Wherein
have
I
transgress'd
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
what
have
I
done
,
what
have
I
omitted
?
In
doing
this
,
we
shall
preserve
Conscience
more
tender
and
sensible
;
for
continuance
in
Sin
hardens
it
.
This
will
be
a
preventive
Medicine
;
for
if
the
sting
of
Remorse
follows
our
omissions
of
Good
,
and
commissions
of
Evil
,
and
a
divine
Joy
is
felt
in
remembrance
of
our
progress
in
Holiness
,
this
will
be
a
constant
motive
to
restrain
us
from
disorderly
Actions
,
and
to
form
us
to
Perfection
.
Besides
,
there
is
a
great
difference
between
the
habits
of
the
Body
,
and
of
the
Mind
;
the
first
wear
and
decay
by
continual
use
,
the
habits
of
the
Mind
by
frequent
practice
,
whether
vicious
or
vertuous
,
increase
and
are
confirm'd
.
And
since
in
the
most
excellent
Saints
there
remain
Sins
of
unavoidable
weakness
,
the
renewing
our
Repentance
every
day
is
necessary
to
obtain
the
pardon
of
our
Sins
,
which
is
promised
to
all
that
mourn
and
strive
against
Sin
:
We
are
commanded
not
to
let
the
Sun
go
down
on
our
wrath
,
much
less
on
God's
.
In
short
,
let
us
every
Morning
consider
the
Duty
of
the
day
,
which
is
a
valuable
part
of
our
Lives
,
and
the
proper
seasons
of
doing
it
,
and
charge
our
Souls
with
a
diligent
regard
to
it
.
'T
is
prudent
Advice
how
to
make
slothful
Servants
Nulla
est
hominis
nequissimi
arctior
custodia
,
quem
operis
exactio
.
industrious
;
in
the
Morning
to
prescribe
their
Work
,
in
the
Evening
to
require
an
account
what
is
done
,
or
left
undone
,
and
to
commend
or
censure
,
to
reward
or
punish
,
according
to
their
diligence
or
neglect
.
There
are
rarely
found
Servants
of
so
depraved
a
temper
,
so
rebellious
to
Authority
and
Reason
,
so
untractable
,
but
they
will
mend
by
this
managing
.
If
this
Duty
be
constantly
practised
in
a
due
manner
,
it
will
be
of
infinite
profit
to
us
.
We
read
in
the
process
of
the
Creation
,
that
God
revis'd
the
Works
of
every
day
,
and
saw
they
were
Good
,
and
in
the
end
,
saw
they
were
very
good
,
and
ordain'd
a
Sabbath
,
a
sign
of
his
complacence
in
his
Works
.
Thus
if
in
the
review
of
our
Actions
we
find
our
Conversation
has
been
in
godly
sincerity
,
that
we
have
been
faithful
to
God
and
our
Souls
in
striving
after
Perfection
,
this
reflection
will
produce
Rest
and
Joy
unspeakable
;
Joy
that
centres
in
the
Heart
,
and
is
united
to
the
substance
of
the
Soul
;
Joy
that
will
flourish
in
Adversity
,
when
Carnal
Joy
withers
;
a
Joy
that
will
not
leave
us
at
Death
,
but
pass
with
us
into
the
eternal
World
.
This
Oyl
of
Gladness
will
make
us
more
active
and
chearful
in
our
universal
Duty
:
But
if
we
have
been
slack
and
careless
in
Religion
;
if
Sins
have
been
easily
entertain'd
,
and
easily
excus'd
,
the
remembrance
will
imbitter
Sin
,
and
make
us
more
vigilant
for
the
future
.
To
make
this
Duty
more
profitable
,
we
should
compare
our selves
with
our selves
,
and
with
others
.
1.
With
our selves
,
that
we
may
understand
whether
we
are
advancing
towards
Perfection
.
Sometimes
there
is
a
gradual
declension
in
the
Saints
themselves
,
not
observed
.
When
Sampson
had
lost
his
mysterious
Hair
,
upon
the
preserving
of
which
his
Strength
depended
,
and
the
Philistines
had
seized
him
,
he
awoke
out
of
his
sleep
,
and
said
,
I
will
go
out
as
at
other
times
before
,
and
shake
my self
;
and
he
wist
not
that
the
Lord
was
departed
from
him
.
Thus
many
decline
in
their
valuations
and
affections
to
things
spiritual
,
and
are
less
circumspect
in
their
Conversations
,
less
fervent
in
their
desires
of
Grace
,
and
faithful
in
the
improvement
of
it
than
formerly
;
and
this
deserves
Heart-breaking
Sorrow
.
2.
Besides
,
the
comparing
our selves
with
others
who
have
excell'd
us
in
Holiness
,
and
have
been
more
watchful
to
abstain
from
Sin
,
and
more
zealous
in
doing
Good
,
is
very
useful
.
This
will
wash
off
the
colour
of
the
common
Excuse
,
That
without
the
Holiness
of
an
Angel
,
't
is
impossible
to
be
preserved
undefiled
in
the
midst
of
sensual
Temptations
:
But
as
the
Philosopher
demonstrated
the
possibility
of
Motion
,
by
walking
before
a
captious
Caviller
that
denyed
it
,
so
when
many
Saints
that
have
the
same
frail
Natures
,
and
are
surrounded
with
the
same
Temptations
,
keep
themselves
pure
in
their
Dispositions
and
Actions
,
when
they
are
regular
in
Duties
of
civil
Conversation
with
Men
,
and
in
holy
Communion
with
God
,
and
we
that
have
the
same
Spirit
of
Grace
,
and
Word
of
Grace
,
to
instruct
and
assist
us
,
fall
so
short
of
their
attainments
,
how
will
the
comparison
upbraid
us
,
and
cover
us
with
confusion
?
I
shall
add
,
that
the
deceitfulness
of
the
Heart
is
discovered
in
this
,
Men
are
very
apt
to
please
themselves
in
the
comparison
with
those
who
are
notoriously
worse
,
but
averse
from
considering
those
who
are
eminently
better
.
But
this
will
be
of
no
avail
in
the
day
of
Judgment
;
for
the
Law
of
God
is
the
Rule
to
which
we
must
conform
,
not
the
Examples
of
others
.
Besides
,
how
can
any
expect
,
that
the
Wickedness
of
others
should
excuse
them
in
Judgment
,
and
not
fear
that
the
Holiness
of
others
shall
accuse
and
condemn
them
?
CHAP.
XIII
.
Continual
watchfulness
requisite
for
our
advancing
to
Perfection
.
This
respects
the
preventing
Evil
,
and
doing
Good
.
The
Malice
,
the
Craft
,
the
Diligence
and
Numbers
of
our
Spiritual
Enemies
.
We
are
very
receptive
of
Temptations
.
Watchfulness
respects
our
doing
Good
in
its
season
,
and
with
its
proper
Circumstances
.
A
due
regard
to
the
Duties
of
our
several
Relations
,
is
necessary
in
order
to
the
perfecting
of
Holiness
.
Domestick
,
sacred
,
and
civil
Relations
considered
.
The
last
Counsel
,
Let
our
progress
towards
Heaven
be
with
the
same
Zeal
as
at
our
first
entrance
into
it
,
and
the
same
Seriousness
,
as
when
we
come
to
the
end
of
it
.
7.
COntinual
Watchfulness
is
requisite
,
that
we
may
be
rising
towards
Perfection
in
Holiness
.
The
state
of
Sin
in
Scripture
is
represented
by
a
deep
Sleep
,
that
is
the
true
Image
of
Death
;
Awake
thou
that
sleepest
,
and
arise
Eph.
5.
1●
.
from
the
dead
,
and
Christ
shall
give
thee
Light
.
The
spiritual
Sleep
is
understood
by
comparison
with
the
natural
.
In
the
natural
,
the
Instruments
of
Sense
and
Motion
are
bound
up
;
the
apprehensive
Faculties
that
discover
dangers
,
and
the
active
Powers
that
resist
or
avoid
them
,
are
suspended
from
their
exercise
.
Now
spiritual
Security
is
call'd
a
Sleep
,
as
it
implies
ignorance
of
dangers
that
threaten
the
Soul
,
and
unpreparedness
to
prevent
them
.
Accordingly
,
in
opposition
to
carnal
security
,
Watchfulness
consists
in
two
things
;
in
the
foresight
of
approaching
Evils
,
and
furnishing
our selves
with
means
,
and
using
them
for
our
safety
.
There
is
the
Life
of
Grace
in
every
regenerate
Person
,
but
Watchfulness
implies
the
lively
exercise
and
activity
of
Grace
:
In
the
present
state
,
the
spirit
of
Slumber
is
apt
to
steal
upon
us
;
even
the
wise
Virgins
slumber'd
and
slept
.
The
three
Disciples
at
Christ's
Transfiguration
in
the
Mount
,
when
it
might
be
imagin'd
there
could
be
no
inclination
in
them
,
and
no
temptation
to
sleep
,
for
that
the
glorious
Light
would
powerfully
excite
and
actuate
the
visive
Spirits
,
yet
fell
asleep
;
and
at
his
private
Passion
in
the
Garden
,
when
there
was
the
greatest
cause
of
their
sorrow
and
simpathy
,
yet
were
siez'd
with
unwelcome
heaviness
;
for
which
our
meek
Redeemer
so
gently
reprov'd
them
,
Could
ye
not
watch
with
me
thus
one
hour
?
The
best
are
liable
to
relapses
into
security
,
till
they
shall
be
awakened
and
raised
by
the
Omnipotent
Voice
of
the
Son
of
God
at
the
last
day
,
to
Immortality
and
Perfection
.
Watchfulness
may
be
consider'd
either
with
respect
to
the
preventing
Evil
,
or
the
doing
Good
.
With
respect
to
the
preventing
Evil
,
there
are
such
Motives
as
should
make
us
very
circumspect
,
lest
we
be
overtaken
and
overcome
by
Temptations
.
1.
If
we
consider
the
Subtilty
and
Strength
,
the
Malice
and
Diligence
,
with
the
mighty
numbers
of
our
Spiritual
Enemies
,
there
is
great
reason
we
should
not
only
be
awake
,
but
watchful
to
oppose
them
.
(
1.
)
The
Tempter
is
surprizingly
subtle
,
and
understands
all
the
arts
of
circumventing
and
corrupting
us
.
He
knows
the
several
Characters
of
Mens
Dispositions
,
the
commixture
of
their
Humours
,
all
the
radical
Causes
of
their
different
Inclinations
,
and
of
those
Lusts
that
have
dominion
in
them
.
He
knows
the
various
impressions
of
Nature
,
from
the
Sex
,
the
Age
,
the
Country
;
from
inherent
or
external
Causes
;
from
Health
or
Sickness
,
Nobility
,
Obscurity
,
Riches
,
Poverty
,
Prosperity
,
Adversity
:
He
tempts
to
Sensuality
in
Youth
,
and
Covetousness
in
Old
Age
;
like
the
possess'd
person
in
the
Gospel
,
that
was
sometimes
cast
into
the
Fire
,
and
sometimes
into
the
Water
.
Men
often
exchange
their
Lusts
,
and
deceive
themselves
;
as
if
a
dead
Palsie
were
the
Cure
of
a
burning
Fever
.
Sometime
he
will
try
to
cool
the
Zeal
of
the
Saints
,
who
are
serious
in
working
out
their
Salvation
,
by
suggesting
that
their
diligence
is
not
necessary
:
But
if
he
cannot
recall
them
to
their
former
security
,
by
the
allurements
of
Sense
,
he
will
discourage
their
Hopes
,
and
represent
God
as
irreconcileable
,
and
damp
their
Resolutions
in
seeking
his
Favour
,
and
doing
their
Duty
.
Thus
by
stratagem
and
ambush
,
or
by
open
assault
,
he
attempts
to
ruine
their
Souls
.
(
2.
)
His
strength
is
superiour
to
ours
▪
Evil
Spirits
are
stil'd
,
Principalities
and
Powers
,
and
spiritual
Wickednesses
.
We
are
frail
Flesh
and
Blood
:
But
we
are
encouraged
,
that
by
our
vigilancy
,
and
the
assistance
of
the
Holy
Spirit
,
we
shall
be
preserved
against
his
utmost
Power
and
Cruelty
:
For
greater
is
he
John
1.
4.
that
is
in
the
Saints
,
than
he
that
is
in
the
World
.
(
3.
)
His
Malice
is
deadly
:
Nothing
can
allay
his
Torment
,
but
the
involving
Men
under
his
Judgment
and
Misery
.
(
4.
)
His
Activity
and
Diligence
is
equal
to
his
Malice
.
The
Spirits
of
Darkness
never
slumber
nor
sleep
:
They
are
not
capable
of
weakness
or
weariness
,
as
our
faint
Flesh
is
.
He
is
restless
in
following
his
pernicious
designs
.
What
is
recorded
of
Martellus
,
the
Roman
Nec
bonam
nec
malam
ferre
fortunam
potest
;
seu
vicit
,
●erociter
insultat
,
seu
victus
,
instruerat
victoribus
ce●tamen
.
General
,
is
applicable
to
Satan
,
If
he
obtains
a
Victory
,
he
fiercely
insults
and
pursues
it
;
if
he
be
repuls'd
,
he
returns
afresh
.
His
Spight
is
never
spent
:
He
tempted
our
Saviour
with
distrust
of
God's
Providence
,
with
Presumption
and
Vain-glory
;
and
being
foil'd
in
all
attempts
,
't
is
said
,
he
departed
for
a
season
,
and
afterward
made
use
of
Peter
as
his
Instrument
,
to
make
him
decline
his
Sufferings
for
the
Salvation
of
Men.
(
5.
)
He
has
a
mighty
number
of
Principalities
and
Powers
,
and
spiritual
Wickednesses
,
under
his
Commands
:
There
was
a
legion
in
one
Man
.
St.
Peter
earnestly
excites
us
to
watchfulness
;
for
our
adversary
the
Devil
,
with
innumerable
infernal
Spirits
,
goes
about
seeking
whom
he
may
devour
.
He
is
the
most
formidable
and
least
fear'd
Enemy
in
the
World
:
We
are
surrounded
with
invisible
Enemies
,
sooner
felt
than
seen
,
and
usually
not
discerned
but
by
the
Wounds
they
give
us
;
and
yet
the
Senses
of
Men
are
unguarded
,
and
all
the
Gates
are
open
,
to
give
them
an
easie
entrance
into
their
Souls
.
And
tho'
their
operations
in
destroying
Souls
are
secret
,
yet
the
deadly
effects
of
their
Hatred
are
visible
;
for
how
few
are
there
in
whom
the
signs
of
the
Spiritual
Life
appear
?
2.
The
World
is
the
store-house
of
his
Temptations
;
the
Men
of
the
World
to
allure
us
to
Sin
,
or
terrifie
us
from
our
Duty
.
The
things
of
the
World
are
suitable
to
our
vicious
Appetites
,
and
foment
them
;
like
Food
that
is
pleasant
,
but
unwholsome
,
and
seeds
the
Disease
.
He
puts
a
gloss
and
flattering
colours
upon
earthly
things
,
to
give
them
a
lustre
in
our
Imaginations
.
3.
In
our
depraved
state
,
we
are
very
receptive
of
his
Temptations
.
The
Innocence
of
the
first
Adam
did
not
secure
him
from
seduction
.
The
Carnal
Affections
are
like
Gun-powder
,
a
spark
sets
all
a-fire
;
and
we
cannot
easily
quench
the
unruly
Flame
when
't
is
inspir'd
by
the
Tempter
.
'T
is
true
,
he
cannot
immediately
act
upon
the
Soul
:
But
as
in
Paradise
,
he
made
use
of
the
Serpent
to
deceive
the
Woman
,
and
of
the
Woman
,
by
her
blandishments
,
to
allure
Adam
,
so
he
makes
use
of
the
carnal
part
in
every
one
,
which
proves
as
fatal
as
the
Serpent
,
and
the
Woman
were
.
All
the
corrupt
Appetites
,
and
disorder'd
Affections
,
are
manag'd
by
him
,
and
draw
Men
with
unforc'd
consent
to
yield
to
him
.
He
knows
the
insidious
party
within
us
that
will
admit
his
Temptations
.
When
the
Heart
is
dejected
and
sorrowful
,
he
sends
in
Terrors
and
Griefs
,
knowing
that
his
Faction
within
are
ready
to
receive
them
.
When
't
is
cheerful
and
lively
,
he
sends
in
vain
Thoughts
,
excites
the
Carnal
Affections
,
which
are
ready
to
comply
with
his
design
,
and
betray
the
Soul
to
Folly
and
Security
.
Now
considering
our
Enemies
without
,
and
the
deceitful
Heart
as
the
traytor
within
,
that
keeps
correspondence
with
the
Tempter
,
our
danger
is
infinite
.
We
are
not
by
priviledge
exempted
from
Temptations
,
nor
invulnerable
in
our
encounters
with
the
Powers
of
Darkness
;
but
by
vigilance
,
and
managing
the
Armour
of
God
,
we
are
victorious
.
There
is
no
Saint
on
Earth
but
may
fall
as
foully
as
David
did
,
without
a
constant
jealousie
over
his
Heart
and
Ways
.
'T
is
said
,
While
the
Husband-man
slept
,
the
envious
Man
sowed
Tares
.
He
did
not
by
Force
enter
into
the
Field
.
'T
is
not
so
much
from
Impotence
,
as
Carelesness
,
that
Temptations
are
let
into
the
Heart
,
and
Corruptions
break
out
.
'T
is
not
so
much
the
stock
of
Habitual
Grace
that
secures
us
,
but
Grace
in
its
vigorous
Exercise
.
Surely
David
in
his
Youth
had
seen
as
exquisite
Beauties
as
Bathsheba
,
and
was
preserv'd
by
Watchfulness
:
but
the
neglect
of
his
Duty
was
fatal
to
his
Purity
and
Peace
.
Therefore
the
Duty
is
so
often
inculcated
upon
us
.
We
must
be
watchful
to
fly
from
Temptations
:
He
that
prays
,
Lead
me
not
into
Temptation
,
and
leads
himself
into
it
,
mocks
God
,
despises
the
danger
,
plays
upon
the
hole
of
the
Asp
,
and
walks
upon
the
brink
of
a
Precipice
.
He
provokes
God
justly
to
desert
him
.
If
a
General
commands
a
Soldier
to
fight
a
single
Combat
with
an
Enemy
,
he
will
furnish
him
with
Armour
of
proof
,
and
secure
him
from
Treachery
:
but
if
one
be
Fool-hardy
,
and
engages
himself
,
he
may
dearly
pay
for
his
rashness
.
If
by
the
order
of
Providence
,
one
be
brought
into
tempting
Circumstances
,
he
may
Pray
in
Faith
for
Divine
Assistance
,
that
the
Lord
will
be
at
his
right
hand
,
and
he
shall
not
be
moved
:
but
if
one
ventures
into
Temptation
he
will
hardly
escape
.
We
are
directed
to
be
sober
and
vigilant
against
our
spiritual
Enemies
.
Vigilance
discovers
the
Temptations
,
and
Temperance
substracts
the
Materials
of
them
.
Adam
by
Intemperance
stain'd
his
Innocence
,
and
forfeited
his
Felicity
.
We
must
be
clad
with
the
armour
of
Light
,
to
oppose
the
powers
of
darkness
.
Strange
Armour
that
is
transparent
and
may
be
seen
through
.
The
Graces
of
the
Spirit
are
Armour
and
Ornament
,
the
Strength
and
Beauty
of
the
Soul
.
They
are
call'd
,
The
Armour
of
God
,
for
he
furnishes
us
with
them
,
and
teaches
us
to
use
them
,
and
makes
us
Victorious
.
We
must
not
only
Watch
but
Pray
against
Temptations
.
We
are
preserved
by
the
Intercession
of
Christ
in
Heaven
,
and
the
Spirits
Illumination
and
Protection
in
our
Spiritual
Warfare
.
There
are
some
things
that
directly
strengthen
our
Enemies
,
all
tempting
Objects
that
excite
and
influence
Fleshly
Lusts
that
war
against
the
Soul
.
Some
things
indirectly
strengthen
them
;
whatever
diverts
us
from
Prayer
,
and
other
Holy
Ordinances
,
disarms
us
;
whatever
distracts
the
Mind
,
and
dissolves
the
firmness
of
the
Will
,
exposes
us
more
easily
to
be
overcome
.
To
be
careless
and
secure
,
as
if
we
were
in
a
safe
Sea
,
when
there
are
so
many
visible
Shipwrecks
,
is
unaccountable
Folly
.
'T
is
our
Duty
and
Wisdom
to
keep
a
Jealous
Watch
over
our
Hearts
,
to
suppress
the
fix'd
Inclinations
to
Sin
;
Thoughts
and
Desires
are
the
Seeds
of
Action
:
and
to
guard
our
Senses
,
that
we
may
not
be
suddenly
corrupted
.
Lot's
Wife
by
a
lingering
Look
after
Sodom
,
was
turn'd
into
a
Pillar
of
Salt
,
to
make
us
fearful
,
by
her
Example
,
of
the
occasions
of
Sin
.
Especially
we
must
direct
our
Care
to
prevent
our
being
surpriz'd
,
against
the
Sins
that
so
easily
encompass
us
,
and
whereby
we
have
been
often
foil'd
.
If
a
besieged
City
has
one
part
of
the
Walls
weaker
,
and
more
liable
to
be
taken
,
Care
will
be
taken
to
strengthen
it
,
and
to
double
the
Guards
there
.
Let
us
be
watchful
against
small
Sins
,
if
we
desire
to
be
preserv'd
from
greater
:
for
we
are
train'd
on
by
sins
of
weaker
evidence
to
sins
of
greater
Guilt
.
Some
are
so
Confirm'd
in
Holiness
,
that
the
Devil
does
not
tempt
them
to
transgress
the
Law
in
a
notorious
manner
,
but
lays
Snares
for
them
in
things
of
lesser
moment
.
Besides
,
there
are
Sinners
of
different
degrees
,
yet
they
all
finally
perish
.
Some
with
a
full
Career
throw
themselves
head-long
into
Hell
.
Others
go
slowly
step
by
step
,
but
certainly
drop
into
it
.
To
Conclude
,
if
we
desire
to
be
preserv'd
from
Sin
,
let
us
avoid
engaging
Company
:
many
Persons
would
resist
the
force
of
Natural
Inclination
,
but
when
that
is
excited
by
the
Examples
of
others
,
they
are
easily
vanquish'd
.
A
pure
Stream
passing
through
a
Sink
will
run
thick
and
muddy
.
On
the
contrary
,
Society
with
the
Saints
is
a
happy
Advantage
to
make
us
like
them
.
As
Waters
that
pass
through
Medicinal
Minerals
,
derive
a
Healing
Tincture
from
them
.
In
short
,
the
present
World
is
a
continual
Temptation
,
and
we
should
always
be
employed
in
those
things
,
either
in
our
General
or
Particular
Callings
,
that
either
directly
or
virtually
may
preserve
us
from
its
Contagion
.
We
are
in
a
state
of
Warfare
:
though
not
always
in
Fight
,
yet
always
in
the
Field
expos'd
to
our
Spiritual
Enemies
that
War
against
our
Souls
:
and
our
Vigilance
and
Care
should
be
accordingly
.
2.
The
Duty
of
Watchfulness
respects
the
doing
good
in
its
season
,
and
with
the
Circumstances
proper
to
it
.
To
him
that
orders
his
Conversation
aright
,
I
will
shew
the
Salvation
of
God
.
Order
in
an
Army
contributes
to
Victory
more
than
Numbers
.
The
acceptable
Performance
of
a
Duty
,
must
depend
upon
its
season
.
The
Beauty
of
it
is
impair'd
,
when
done
out
of
its
proper
time
.
I
will
instance
in
one
Duty
very
influential
unto
a
Holy
Life
.
We
are
commanded
to
Watch
unto
Prayer
,
that
is
,
to
preserve
a
Holy
Frame
of
Spirit
suitable
to
this
Duty
:
and
to
redeem
time
from
the
Vanity
and
Business
of
the
World
for
Prayer
.
This
Duty
is
as
necessary
for
the
Spiritual
Life
,
as
breathing
for
the
Natural
:
and
't
is
a
part
of
Wisdom
so
to
order
our
Affairs
that
we
may
have
chosen
Hours
for
Communion
with
God
.
And
we
are
to
watch
in
Prayer
against
distraction
and
indevotion
.
We
are
commanded
to
draw
near
to
God
with
reverence
and
godly
fear
;
for
our
God
is
a
Consuming
Fire
,
to
those
who
disparage
his
Majesty
by
Coldness
and
Carelesness
in
his
Service
.
There
must
be
a
strict
Guard
to
prevent
the
excursion
of
our
Thoughts
in
Divine
Worship
.
The
Soul
should
ascend
to
God
on
wings
of
Fire
,
with
all
possible
Ardency
of
Affections
:
The
effectual
fervent
Prayer
of
a
righteous
Man
avails
much
.
Watchfulness
respects
both
the
time
and
degrees
of
our
Duties
.
We
are
commanded
,
as
we
have
opportunity
,
to
do
good
unto
all
Men
,
especially
to
the
houshold
of
Faith
;
and
to
shew
Mercy
with
chearfulness
.
We
should
not
lose
the
golden
opportunity
of
relieving
the
Objects
of
Charity
,
and
be
diligent
in
our
Business
,
and
to
cut
off
superfluous
Expences
,
that
we
may
be
liberal
.
We
should
be
careful
to
keep
every
Grace
in
its
vigorous
exercise
.
In
short
,
the
Soul
is
a
principle
of
Life
to
the
Body
,
from
its
first
Being
to
its
last
Breath
,
guides
its
motions
,
prevents
the
dangers
to
which
't
is
liable
,
provides
for
its
welfare
:
How
much
more
reasonable
is
it
,
that
it
should
be
a
Soul
to
it self
,
vigilant
and
active
,
to
improve
every
Advantage
for
its
Happiness
and
Perfection
.
6.
A
due
regard
to
the
Duties
of
our
several
Relations
is
very
necessary
,
in
order
to
our
perfecting
of
Holiness
.
Relations
may
be
consider'd
under
three
general
Heads
;
Domestical
,
Sacred
,
Civil
.
Domestical
,
between
Husband
and
Wife
,
Parents
and
Children
,
Masters
and
Servants
.
There
is
a
general
Duty
that
binds
all
Relations
,
and
particular
Relative
to
their
several
states
.
There
is
Superiority
in
a
Husband
,
Sovereignty
in
Parents
,
Authority
in
Masters
,
but
it
must
be
temper'd
with
Discretion
,
Indulgence
and
Humanity
,
in
the
exercise
of
it
.
The
mutual
Duty
of
Husband
and
Wife
is
Love
,
wherein
the
Society
,
Sweetness
and
Felicity
,
of
Marriage
consists
.
In
this
is
included
the
bearing
with
the
Infirmities
of
one
another
,
that
allays
the
fierce
Passions
,
that
are
the
cause
of
Strife
,
and
makes
the
patient
party
better
.
The
exercise
of
this
Affection
is
distinguish'd
;
the
Love
of
the
Husband
is
counselling
and
comforting
,
providing
and
protecting
;
the
Love
of
the
Wife
,
obsequious
and
assisting
.
His
Superiority
and
her
Subjection
must
be
sweeten'd
with
Love
.
The
Husband
must
not
be
bitter
,
nor
the
Wife
sowre
.
The
Husband
must
govern
the
Wife
,
as
the
Soul
does
the
Body
,
with
wisdom
and
tenderness
.
There
is
a
servile
Subjection
,
from
fear
of
Punishment
,
or
hope
of
Gain
,
and
a
liberal
Subjection
,
full
of
freedom
,
from
Love
;
and
this
is
of
Wives
to
Husbands
,
and
of
Children
to
Parents
.
The
Wife
▪
tho'
inferiour
▪
is
a
fellow-ruler
with
him
over
Children
and
Servants
.
She
is
subject
as
his
Vicegerent
,
always
preserving
Love
and
Reverence
in
Affection
,
and
expressing
Meekness
and
Obedience
in
Actions
.
She
,
as
his
Deputy
,
is
to
dispose
things
for
his
Credit
and
Profit
.
Prudence
is
requisite
in
both
,
that
they
may
deposite
their
Cares
in
each
others
Bosoms
,
and
trust
their
secret
Thoughts
as
securely
as
in
their
own
Hearts
.
The
principal
Duty
of
Husbands
and
Wives
is
,
a
tender
Care
for
the
Good
of
each
others
Souls
:
The
Husband
should
lead
her
in
the
way
to
Eternal
Life
,
by
his
Counsel
and
Example
;
and
the
Wife
by
her
humble
and
holy
Conversation
,
recommend
Religion
to
his
Mind
and
Affections
.
The
Soveraignty
of
Parents
over
Children
must
be
mix'd
with
tender
Affections
,
not
with
Rigour
.
We
are
commanded
,
Parents
provoke
not
your
Children
to
wrath
,
lest
they
be
discouraged
.
The
Duty
of
Children
,
is
to
reverence
and
obey
their
Parents
,
in
all
things
that
are
pleasing
to
God
.
There
can
be
no
dutiful
Love
without
Fear
,
nor
Paternal
Authority
without
Love
.
The
religious
and
secular
Government
of
the
Family
,
is
in
the
Husband
and
Wife
,
who
are
like
the
two
great
Luminaries
in
the
Heavens
,
the
one
rules
in
the
absence
of
the
other
:
But
't
is
principally
in
the
Husband
.
This
testimony
is
given
of
Abraham
,
that
so
endear'd
him
to
the
Favour
and
Friendship
of
God
,
as
to
reveal
his
secret
Counsels
to
him
;
I
know
Abraham
,
that
he
will
command
his
Children
and
Servants
,
and
Houshold
after
him
,
and
they
shall
keep
the
way
of
the
Lord
.
The
Master
must
not
be
imperious
,
austere
and
fierce
,
but
manage
his
Power
with
that
Condescension
and
Lenity
,
with
that
exact
performance
of
what
is
due
to
his
Servants
,
as
becomes
one
that
is
accountable
to
the
universal
Master
,
before
whom
he
must
stand
in
an
equal
Line
,
and
with
whom
there
is
no
acceptance
of
Persons
.
Servants
must
be
humble
,
incorrupt
,
diligent
and
faithful
.
Our
Saviour
inquires
,
Who
is
that
wise
and
faithful
Servant
?
And
the
Master
calling
his
Servants
to
an
account
,
says
,
Well
done
good
and
faithful
Servant
.
The
Wisdom
and
Goodness
of
a
Servant
consists
in
his
Fidelity
.
In
short
,
The
neglect
of
Prayer
,
holy
Instruction
,
and
setting
a
Pattern
of
Holiness
to
the
Family
,
the
not
watching
for
the
Souls
of
Children
and
Servants
to
restrain
them
from
Evil
,
and
excite
them
to
Good
,
will
be
a
terrible
Accusation
against
many
Parents
and
Masters
at
the
Day
of
Judgment
.
The
Provision
for
the
Family
is
an
indispensable
Duty
upon
the
Master
of
it
.
There
is
a
Divine
Alliance
between
the
Precepts
of
the
Law
,
they
are
all
to
be
obeyed
in
their
season
.
The
Duties
of
the
first
Table
,
do
not
supersede
our
obedience
to
the
Duties
of
the
second
.
If
an
Eagle
should
only
gaze
on
the
brightness
of
the
Sun
,
and
suffer
its
young
ones
to
starve
in
the
Nest
,
it
were
prodigiously
unnatural
.
He
that
by
a
pretence
of
serving
God
in
Acts
of
immediate
Worship
,
neglects
to
provide
for
his
Family
,
is
worse
than
an
Infidel
.
But
how
will
those
,
who
by
wasting
their
Estates
,
or
Idleness
,
Ruin
their
Families
,
appear
before
the
Judgment-Seat
of
God
?
The
Superiours
in
the
Family
must
preserve
Order
and
Tranquility
in
it
.
The
Fire
of
Discord
turns
a
House
into
a
Little
Hell
,
full
of
the
tormenting
Passions
,
Sorrow
and
Anguish
,
Disdain
and
Despight
,
Malice
and
Envy
,
that
blast
the
most
flourishing
Families
.
But
when
Religion
,
that
is
pure
and
peaceable
,
Governs
the
House
,
it
turns
it
into
a
Paradise
,
where
the
God
of
Peace
dwells
,
and
delights
,
and
dispenses
the
most
precious
Fruits
of
his
Favour
.
Wisdom
and
Watchfulness
are
requisite
to
maintain
an
Harmonious
Agreement
in
Families
▪
wherein
are
Persons
of
different
and
contrary
Tempers
.
Some
are
of
such
unnatural
Dispositions
,
that
they
love
Jars
and
Dissentions
,
as
some
Plants
thrive
on
the
top
of
the
Alps
,
where
they
are
continually
expos'd
to
Storms
.
There
is
such
and
Irregularity
in
the
Dispositions
of
some
,
that
between
those
Persons
there
is
fierce
Hatred
,
where
intire
Love
is
due
:
the
Discord
between
Brothers
is
deeply
wounding
,
and
hardly
curable
.
The
reason
of
it
is
evident
,
for
where
by
the
Law
of
Nature
,
the
dearest
Love
is
requir'd
and
expected
,
the
not
obtaining
it
is
so
injurious
and
provoking
,
that
the
Hatred
in
one
,
is
equal
to
the
Love
to
which
the
other
does
not
Correspond
.
The
Spartan
Magistrates
,
Celebrated
for
their
Wisdom
and
Justice
,
being
inform'd
of
frequent
Quarrels
between
two
Brothers
,
likely
to
end
in
bloody
Contentions
,
they
sent
for
their
Father
and
punish'd
him
,
as
more
Culpable
and
Guilty
,
in
not
timely
Correcting
them
.
Ruling
Wisdom
in
the
Father
of
the
Family
,
so
as
to
conciliate
Love
with
Respect
,
Soverity
mix'd
with
Sweetness
(
which
rarely
Familiam
Sua●●●
coercuit
,
quod
plerisque
non
mitius
arduum
quam
regere
Provinceam
:
Testimonium
Taciti
de
Agricola
:
meet
)
are
necessary
to
prevent
,
or
compose
▪
Dissentions
in
those
little
Common-wealths
.
In
order
to
this
,
the
prime
Care
must
be
to
quench
the
first
sparks
that
appear
,
that
are
seeds
pregnant
with
Fire
:
if
they
are
blown
up
and
fed
with
Materials
,
they
break
forth
into
a
sudden
Flame
.
And
in
the
second
place
,
to
observe
and
imploy
every
one
in
the
Family
in
what
is
proper
for
them
.
As
the
Societas
mixta
lapidum
fornicationi
simillima
est
,
quae
casura
nisi
invicem
obstaretit
▪
hoc
ipso
sustinetur
.
Sen:
Stones
in
an
Arch
must
be
so
cut
and
form'd
,
that
they
may
point
one
against
another
,
and
support
one
another
:
thus
there
are
variety
of
Tempers
and
Talents
in
a
Family
,
and
't
is
the
Wisdom
of
Superiours
to
observe
and
employ
the
several
Persons
for
the
good
of
the
whole
In
short
,
Authority
is
accepted
with
more
easie
submission
in
the
Title
of
a
Father
,
than
of
a
Master
.
Therefore
as
Seneca
observes
,
the
Romans
,
that
they
might
prevent
Envy
towards
Masters
,
and
Contempt
of
the
Servants
,
call'd
the
Master
,
The
Father
of
the
Family
.
2.
There
is
a
Sacred
Relation
between
Pastor
and
People
.
I
shall
but
glance
on
the
Duties
belonging
to
them
.
Evangelical
Pastors
are
compar'd
to
the
Luminaries
of
Heaven
,
that
by
their
Light
,
Heat
and
Influences
are
so
beneficial
to
the
lower
World
.
If
they
are
Clouded
with
Ignorance
,
or
Eclips'd
by
the
Interposition
of
Earthly
things
,
they
are
useless
.
There
are
divers
degrees
of
substantial
Learning
and
Spiritual
Skill
,
but
a
sufficiency
of
Knowledge
for
the
great
work
of
saving
Souls
is
requisite
in
all
.
Zeal
united
with
Knowledge
,
is
an
indispensable
Qualification
.
When
the
Apostles
were
fill'd
with
the
Holy
Ghost
,
descending
in
the
significant
Emblem
of
Fiery
Tongues
,
of
what
admirable
Efficacy
was
their
Preaching
?
The
first
Sermon
Converted
Three
Thousand
,
that
were
Murderers
of
our
Saviour
,
and
had
the
stains
of
his
Blood
fresh
upon
them
.
Tongues
of
Flesh
are
without
Vigour
,
and
make
no
lasting
Impression
on
the
Hearers
,
but
Tongues
of
Fire
have
a
Divine
Force
and
Operation
to
dispel
the
Errors
of
Mens
Minds
,
and
quicken
their
Affections
,
to
Refine
and
Purifie
their
Conversations
.
They
must
be
diligent
and
watchful
for
the
Souls
of
their
people
,
as
those
who
must
give
an
Account
to
the
Supreme
Pastor
and
Redeemer
of
Souls
.
And
as
they
must
Teach
what
they
Learn
from
the
Gospel
,
so
they
must
live
as
they
Teach
.
If
they
are
Sensual
and
Worldly
,
how
can
their
Prayers
ascend
with
Acceptance
to
God
,
and
descend
with
a
Blessing
to
the
People
?
There
should
be
a
singularity
of
Holiness
,
distinguishing
those
who
are
Consecrated
to
Instruct
and
Govern
the
Church
.
Their
Sins
are
aggravated
from
the
quality
of
their
Persons
:
this
is
signified
in
the
Levitical
Law
,
that
appointed
the
Expiatory
Sacrifice
for
the
Sin
of
the
Priest
,
should
be
as
Costly
as
for
the
Sin
of
the
whole
Congregation
.
So
if
the
tenor
of
their
Lives
be
not
Correspondent
to
their
Sermons
,
it
will
destroy
the
force
of
the
most
inflaming
Eloquence
,
and
render
the
Doctrines
of
the
greatest
Purity
without
Efficacy
.
O
that
all
who
are
engaged
in
this
Holy
,
and
(
without
their
Personal
Holiness
)
dreadful
Office
,
would
duely
Consider
the
Account
they
must
1
Tim.
5.
17.
Heb.
13.
7
,
17.
give
of
their
managing
of
it
,
to
the
great
Shepherd
at
his
Appearance
.
The
Duty
of
the
People
is
to
Obey
,
to
Imitate
,
to
Honour
their
Faithful
Pastors
▪
otherwise
,
every
Sermon
they
Hear
will
be
an
Accusation
and
Argument
against
them
in
the
Day
of
Judgment
.
3.
The
Civil
Relation
between
the
Magistrates
and
People
bind
them
to
the
respective
Duties
of
their
different
States
.
Magistrates
Supreme
and
Subordinate
,
in
the
Scale
of
Government
,
are
the
Ministers
of
God
for
the
good
of
the
People
.
They
derive
their
Authority
from
him
,
and
are
stiled
Gods
,
by
an
Analogy
and
Deputation
,
which
necessarily
infers
they
must
Rule
for
his
Glory
.
The
end
of
the
Magistracy
should
be
the
end
of
the
Magistrates
in
the
exercise
of
Government
,
that
their
Subjects
may
lead
a
peaceable
and
quiet
life
,
〈◊〉
Tim.
2.
2.
in
all
godliness
and
honesty
.
The
Prince
,
as
the
Natural
Head
,
has
the
Supremacy
in
Place
and
Dignity
over
all
the
parts
of
the
Body
,
and
is
vigilant
for
their
Preservation
,
so
being
the
Political
Head
,
highly
exalted
above
all
degrees
in
the
Kingdom
,
must
be
provident
and
solicitous
for
the
Temporal
Interest
,
and
the
Eternal
Benefit
of
his
Subjects
.
He
must
make
Laws
Holy
,
Just
and
Good
,
as
becomes
his
Lieutenancy
to
Christ
,
and
to
Command
the
Execution
of
them
.
He
is
to
consider
that
the
Actions
of
Kings
are
Examples
,
and
their
Examples
Rules
,
more
influential
unto
the
Lives
of
their
Subjects
than
their
Laws
.
Those
who
are
in
the
Seat
of
Judicature
,
must
dispense
Judgment
with
a
clear
Serenity
,
with
calm
Tranquility
of
Mind
,
without
Partiality
and
Passions
;
they
must
not
Honour
the
Rich
,
nor
Favour
the
Poor
,
but
be
true
to
their
Light
and
Integrity
.
All
that
are
Concern'd
,
in
their
several
Stations
,
should
dispense
a
vigorous
Influence
for
the
suppressing
Vice
,
and
encouragement
of
Vertue
:
and
according
to
the
Apostles
Rule
,
should
be
a
terror
to
evil
doers
,
and
a
praise
to
those
who
do
well
.
Especially
they
should
be
cloth'd
with
Zeal
in
punishing
Offenders
,
that
do
not
hide
their
horrid
Abominations
,
but
commit
them
without
fear
of
the
Light
of
the
Sun
or
of
Nature
,
and
out-dare
Satan
:
when
Impudence
and
Incontinence
,
and
Intemperance
,
triumph
in
the
Ruins
of
Modesty
,
Chastity
,
and
Sobriety
.
Seneca
tells
of
some
in
old
Rome
,
that
were
not
asham'd
of
the
●oulest
Sins
,
but
when
describ'd
and
represented
on
the
Theatre
,
gloried
in
their
shame
.
This
heighth
of
Villany
Plaudit
&
viciis
suis
fieri
convicium
gaudet
.
was
not
limited
to
the
Age
of
Nero
,
but
to
this
Extremity
Vice
is
arriv'd
in
our
Times
.
If
by
just
Severity
,
such
Publick
and
Crying
Wickedness
be
not
supprest
,
what
reason
is
there
to
fear
that
the
Righteous
Judge
of
the
World
will
make
the
Nation
a
spectacle
of
visible
Vengeance
,
and
vindicate
the
Honour
of
his
despis'd
Deity
?
How
will
Magistrates
,
that
are
careless
in
the
Execution
of
the
Laws
,
appear
before
the
impartial
Tribunal
above
,
when
besides
the
guilt
of
their
Sins
by
Personal
Commission
,
they
shall
be
charg'd
with
the
Sins
▪
Committed
by
their
Connivance
,
such
heap'd
Damnation
will
sink
them
into
the
lowest
Hell
.
The
Duty
of
Subjects
,
is
the
highest
Reverence
of
the
Sacred
Authority
wherewith
Princes
are
Invested
.
They
must
pay
Tribute
for
the
support
of
the
Government
.
They
must
Obey
for
God
,
as
Princes
must
Rule
for
God
.
But
in
Sinful
things
,
as
Princes
have
no
Power
to
Command
,
so
the
Subjects
are
under
no
obligation
to
obey
.
To
Conclude
this
Argument
,
there
is
no
Counsel
more
directive
and
profitable
for
our
arriving
to
an
excellent
Degree
of
Holiness
,
than
this
▪
:
let
our
progress
in
the
way
to
Heaven
,
be
with
the
same
Zeal
,
as
we
felt
in
our
first
entrance
into
it
,
and
with
the
same
seriousness
,
as
when
we
shall
come
to
the
end
of
it
.
The
first
and
last
Actions
of
the
Saints
,
are
usually
the
most
Excellent
.
David's
first
and
last
Wayes
〈◊〉
Sam.
23.
5.
〈◊〉
Pet.
2.
9.
〈◊〉
Chron.
17.
3.
were
most
Excellent
;
see
his
Divine
Frame
near
his
End
:
Although
my
house
be
not
so
with
God
,
yet
he
hath
made
with
me
an
everlasting
Covenant
,
order'd
in
all
things
,
and
sure
:
this
is
all
my
desire
,
although
he
make
it
not
to
grow
.
New
Converts
when
call'd
out
of
Darkness
into
the
marvellous
Light
of
the
Gospel
,
are
more
zealous
in
their
opposition
to
Sin
,
and
more
Active
and
Chearful
in
the
Service
of
God
.
The
bitterness
of
Repentance
,
before
Reconciliation
,
Causes
an
Abhorrence
of
Sin
.
They
remember
the
Prayers
and
Tears
,
the
Anxieties
of
Conscience
,
th
Restless
Hours
that
Sin
cost
them
.
As
one
that
is
saved
from
Fire
that
was
ready
to
devour
him
,
retains
so
strong
an
Impression
of
the
danger
that
makes
him
fearful
ever
after
.
They
are
fill'd
with
the
Affections
of
Love
and
Thankfulness
to
God
,
and
Glorifie
Mercy
that
spar'd
them
,
when
Justice
might
have
destroy'd
them
.
When
no
Eye
had
Compassion
,
and
no
Relief
was
afforded
in
their
extreme
Misery
:
when
they
lothed
themselves
,
frighted
with
the
Image
of
Satan
printed
on
their
Soul
,
then
God
did
regard
them
with
tender
Affection
:
when
they
fled
from
him
,
then
he
did
overtake
them
by
preventing
and
prevailing
Grace
.
They
have
the
quickest
Sense
of
their
Obligations
to
the
Redeemer
,
and
the
most
sensible
Relishes
of
his
Love
,
in
Communion
with
him
.
We
read
of
the
Lame
Man
from
his
Birth
,
that
upon
his
Miraculous
Healing
,
when
he
felt
a
new
current
of
Spirits
in
his
Nerves
,
and
his
Feet
and
Arms
were
strengthen'd
,
that
he
entred
with
the
Apostles
into
the
Temple
,
Walking
and
Leaping
and
Praising
of
God
.
This
is
a
resemblance
of
the
Zealous
Affections
of
new
Converts
,
when
they
feel
such
an
admirable
Change
in
them
they
run
in
the
wayes
of
God's
Commandments
with
enlarged
hearts
:
they
have
such
flashes
of
Illumination
,
and
Raptures
of
Joy
,
that
engage
them
in
a
Course
of
Obedience
.
The
Holy
Spirit
inspires
them
with
new
Desires
,
and
affords
new
Pleasures
to
endear
Religion
to
them
.
'T
is
not
only
their
Work
,
but
Recreation
and
Reward
.
But
a●as
how
often
are
the
first
Heats
allayed
,
and
stronger
Resolutions
decline
to
Remisness
.
Our
Saviour
tells
the
Church
of
Ephesus
,
I
have
somewhat
against
thee
,
b●cause
thou
hast
left
thy
first
love
,
Remember
from
whence
thou
art
fallen
,
and
repent
,
and
do
thy
first
works
.
'T
is
said
of
Jehosaphat
,
that
he
walk'd
in
the
first
ways
of
his
father
David
:
intimating
,
there
was
a
visible
declension
in
his
Zeal
.
He
was
not
so
accurate
in
his
Conversation
afterward
.
The
Converted
are
many
times
not
so
frequent
and
fervent
in
God's
Service
,
and
though
by
the
constraining
Judgment
of
Conscience
,
Duties
are
not
totally
omitted
,
yet
they
are
not
perform'd
with
that
Reverence
and
Delight
as
at
first
.
They
are
more
venturous
to
engage
themselves
in
Temptations
,
and
more
ready
to
comply
with
them
.
They
are
tir'd
with
the
length
of
their
Travel
,
and
the
difficulties
of
their
Way
,
and
drive
on
heavily
.
We
should
with
Tears
of
Confusion
remember
the
disparity
between
our
Zealous
Beginnings
,
and
slack
Prosecution
in
Religion
;
we
should
blush
with
Shame
,
and
tremble
with
Fear
,
at
the
strange
decay
of
Grace
,
and
recollect
our selves
,
and
re-inforce
our
Will
to
proceed
with
Vigorous
Constancy
.
And
when
the
Saints
are
ready
to
enter
into
the
Unchangeable
State
,
when
the
Spirit
is
to
return
to
God
that
gave
it
,
how
intire
and
intent
are
they
to
finish
the
Work
of
their
Salvation
?
How
Spiritual
and
Heavenly
are
their
Dispositions
?
With
what
Solemnity
do
they
prepare
for
the
Divine
Presence
?
How
exactly
do
they
dress
their
Souls
for
Eternity
,
and
〈◊〉
their
Lamps
,
that
they
may
be
admitted
into
the
Joys
of
the
Bridegroom
▪
How
is
the
World
vilified
in
their
Esteem
,
and
unsavoury
to
their
Desires
?
The
Lord
is
exalted
in
that
day
.
The
nearer
they
approach
to
Heaven
▪
the
more
its
Attractive
Force
is
〈◊〉
When
the
Crown
of
Glory
is
in
their
view
,
and
they
hear
the
Musick
of
Heaven
,
and
are
refresh'd
with
the
fragancy
of
Paradise
,
what
a
blaze
of
Holy
Affection
breaks
forth
?
When
Jacob
was
Blessing
his
Sons
upon
his
Death-bed
,
he
in
a
sudden
Rapture
Addresses
himself
to
God
,
O
Lord
,
I
have
waited
for
thy
salvation
!
As
if
his
Soul
had
Ascended
to
Heaven
before
it
lest
the
Body
.
O
when
shall
I
appear
before
God!
was
the
fainting
desire
of
the
Psalmist
.
If
Communion
with
God
in
the
Earthly
Tabernacle
was
so
precious
,
how
much
more
is
the
immediate
Fruition
of
him
in
the
Coelestial
Temple
?
If
one
day
in
the
Courts
below
be
worth
a
thousand
,
an
hour
in
the
Courts
above
is
worth
ten
thousand
.
Let
us
therefore
by
our
serious
Thoughts
often
represent
to
our selves
the
approaches
of
Death
and
Judgment
.
This
will
make
us
Contrive
and
Contend
for
Perfection
in
Holiness
.
The
Apostle
Exhorts
the
Romans
to
Shew
forth
the
Power
of
Godliness
,
from
the
Consideration
of
the
Day
of
Grace
they
Enjoy
,
and
the
Day
of
Glory
they
Expect
;
for
now
is
Salvation
nearer
than
when
you
believed
.
Let
us
do
those
things
now
,
which
when
we
come
to
dye
we
shall
wish
we
had
done
.
Thus
doing
,
we
shall
be
Transmitted
from
the
Militant
Church
to
the
Triumphant
,
with
a
Solemn
Testimony
of
our
having
adorned
the
Gospel
in
our
Lives
,
with
the
Victorious
Testimony
of
Conscience
,
that
we
have
fought
the
good
fight
,
kept
the
Faith
,
and
have
finished
our
Course
,
and
received
with
the
glorious
Testimony
of
our
Blessed
Rewarder
,
Well
done
good
and
faithful
Servant
,
Enter
into
the
Joy
of
thy
Lord
.
FINIS
.
BOOKS
Writ
by
William
Bates
,
D.
D.
THE
Harmony
of
the
Divine
Attributes
,
in
the
Contrivance
and
Accomplishment
of
Man's
Redemption
by
the
Lord
Jesus
Christ
:
Or
Discourses
wherein
is
shewed
,
how
the
Wisdom
,
Mercy
,
Justice
,
Holiness
,
Power
,
and
Truth
of
God
,
are
glorified
in
that
great
and
blessed
Work
.
Considerations
of
the
Existence
of
God
,
and
of
the
Immortality
of
the
Soul
,
with
the
Recompences
of
the
Future
State
.
To
which
is
now
added
,
the
Divinity
of
the
Christian
Religion
,
&c.
The
Four
Last
Things
,
Death
and
Judgment
,
Heaven
and
Hell
,
practically
considered
and
applied
,
in
Octavo
.
The
same
is
also
Printed
in
Twelves
,
and
proper
to
be
given
at
Funerals
.
Ten
Sermons
Preach'd
upon
Several
Occasions
,
in
Octavo
.
Sermons
upon
Psalm
CXXX
.
verse
4.
But
there
is
Forgivness
with
thee
;
that
thou
mayest
be
feared
,
in
Octavo
.
The
Danger
of
Prosperity
discovered
,
in
several
Sermons
.
The
great
Duty
of
Resignation
in
Times
of
Affliction
,
&c.
A
Funeral-Sermon
on
Dr.
Thomas
Manson
,
who
deceased
October
18
,
1677.
With
the
last
publick
Sermon
Dr.
Manton
preached
.
The
sure
Trial
of
Uprightness
,
opened
in
several
Sermons
upon
Psal.
18.
v.
23.
A
Description
of
the
blessed
Place
and
State
of
the
Saints
above
,
on
John
14.
2.
Preached
at
the
Funeral
of
Mr.
Clarkson
.
The
way
to
the
highest
Honour
,
on
John
12.
26.
Preached
at
the
Funeral
of
Dr.
Jacomb
.
The
speedy
Coming
of
Christ
to
Judgment
,
on
Rev.
22.
12.
Preached
at
the
Funeral
of
Mr.
Benj.
Asbhurst
.
A
Sermon
on
the
Death
of
the
Late
Queen
Mary
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